THE HOLY ARBOR, CONTAINING A Body of Divinity: Or the Sum and Substance OF Christian Religion. Collected from many Orthodox Laborers in the LORDS VINEYARD; For the Benefit and Delight of such as Thirst after RIGHTEOUSNESS. First Methodically and Plainly Treated of, Then Annalized and Applied at large, By John Godolphin. J.C.D. Wherein also are fully Resolved the Questions of whatsoever Points of Moment have been, or are, now Controverted in DIVINITY. Together with a large and full Alphabetical Table of such Matters as are therein contained, or occasionally handled, Either by way of Exposition, Controversy, or Reconciliation. LONDON: Printed by John Field for Edmund Paxton, near Doctor's Commons; And William Royhould at the Sign of the Unicorn in S. Paul's Churchyard, near the West-end. 1651. The Curtain drawn: OR, The Front-Door of this HOLY ARBOR Unlocked and laid wide open. A Laughing Horizon, a smiling Sky, The rightside-Prospect of the Lefthand-eye, First lights thee, Reader, to discover more Than Janus could, had he four eyes before. Though Lynceus wore a pair of eyes behind, Without this Spectacle he'd be but blind. Here Wisdom's Monarch in his Marble chair By his acuteness can divide a hair Of the profoundest Notions, and contain The world within the nutshell of his Brain, Whose towering Eagle-eye can never want The strength or cunning of the Elephant. On this hand stands a Gospel-Prophet, such As doth not care for Circumcising much Thy Praedial Fruits; The world, I hear him say, But one Night's lodging by, not in the way To heaven is. The other side holds out A studious Artist musing, he no doubt Is sounding, What the depth of Humane things And finds them all but well-tuned Fiddle-strings. These hold forth Knowledge to the life; then be Persuaded to become One of the Three. Let fall thine eye one glance, and thou shalt see The Church her Motto or Epitome, The staming Bush not burnt; the Church indeed Is heartwhole, though her Members ever bleed. Truth's Emblem in her HOLY ARBOR stands, The Light of Sun and Scripture in her hands, Tramp'ling on all the Harness; of War; ‛ Yond Archimedes reach a Virgin-star; She lives, lives chaste, and from pollution free, Maugre Rome's Murder and Adultery. The world her Pedestral; in flames, because It will no Loyalist be unto her Laws, Idolater, jew, Turk, Insidel, turn Any thing, rather than a Martyr burn; Hence flames the World indeed, whose Fate that read Shall find her in her ashes buried, 'Cause from her Nonage to her riper youth Thence to her dotage she despised the Truth. When Shilo's Sceptre now breaks forth the Skies, High time the Saints all pray, Let God arise. Thence downward cast thy fight, exactly there Observe, and then tell me if ever were More true Devotion in a Woman's breast, Then to the life is there by her expressed; See how she prostrates all herself o'th' ground, As if she meant the Earth should down resound To sad Souls below, what a Saviour they Lost by their worship to a god of clay. Her breast kisses the dust, her heart the Skies; Faith is compounded most of wings and eyes. A Lowering Horizon, a dismal Sky, The leftside-Prospect of the Righthand-eye; Hell-black, night all over, enough to fright An Eagle blind, or blind men to their sight: Ravens, Bats, Owls, Shrich-owls, what not, that can Paint the Darkness of an unknowing man; A Man-monster; whose hollow head may pass For like, but not so wise, as Balaams' Ass. Claws that can wound, corrode, and scratch the best, Yet hath not wit to feather his own nest, That when his Claws are blunt, rather than fail, He can make use of the Scorpion's tail. Scarce a Creature, who, when his tongue is lose, Doth staulk, and hiss, and gaggle like a Goose, That knows no more than Tom, than he no more Whose brain leaks all out at his nose before, Swear by his vast estate who only can, That sure he was intended for a Man; He's now become, so to both Sexes knit, An Epidemical Hermaphrodite; Old Superstitions blear-eyed Mother, Schism's, Error's, Heresie's Foster-brother, A Demi-Signpost guilt, or an empty Cask, A Woodcock's brain that's troubled with the Lask. A man would think him something that were made For money, to draw Custom to the Trade Of 'Gins and Roadnets. Scan this, and great chance If all together spell not Ignorance. Convey thine eye a little lower, see The ghastly Draught of Hell's Epitome Disgorging Error; Heaven doth engage A branded sword, lest it infect this Page. Her twilights both are veiled, she cannot see, She's so besmeared with foul Hypocrisy. A pair of Spectacles in this hand goes For eyes, which better would become her nose; In that a Mole, though Blind, can undermine Deep-laid Foundation; then look well to thine. She's snared, she that so much Liberty taught Tother's, is now herself in Engines caught. May the snare prove strong, ne; e be broken Till her mouth be stopped, or her eyes be open. Lastly, Observe a Superstitious Ape Cased in a Friar's Frock without a Cape, Which, when his Zeal grows cold, serves as a Charm To re-inflame it and keep his Worship warm. If this new Father were but at the Court Of Rome, doubtless 'twould make most exe'lent sport Are there not many such? why not an Ape Like him, as well as he i'th' others shape? Reader, this Holy Arbor's door th' hast seen Wide open; Be serious now, and enter in. scenes from the preceding poem The Holy Arbour Containing the whole Body of Divinity or A Cluster of Spiritual Grapes, gathered from the Vines of certain Modern & Orthodox Laborers in the Lords Viniard; Pressd For the Spiritual delight and benefit of all such as thirst after Righteousness By Jo: Godolphin. I. C.D Wisdom's monach, eagle, and elephant martyr, burning bush, Shilo's scepter Exumat Deus Ema nuoll devoted woman Ad te Domine Ad te mi Jesus. owls, bats, man-monster with scorpian tail blind woman of hypocrisy ● dissipentur inimici ape wearing Friar's frock Printed by John Field for Edmund Paxton near Doctor's Commons and William TO THE TRULY HONOURABLE, THE POOR in SPIRIT. Right Humble, THe mighty Nazarites Riddle, Out of the Eater came Meat, and out of the Strong came Sweetness, Judg. 14.14. was the second Course served in at his Marriage-Feast; which by way of Allusion may not unaptly be applied to you: Came not the Spirit of God upon you at the Conquest of that devouring Lion, in the fierce Assaults of his ingenious Temptations? At your return from which Spiritual Combat, began you not to feed on the Peace of Good Consciences, when the Word of the Lord became as Honey in your mouths? Is not this a Riddle to the Uncircumcised of the World? In Congratulation of which no common Victory, is this Address no less properly then humbly prostrated to you only, as the most faithful Guardians of this Holy Arbour; whose unfenced Ambulage, when spiced at your approach by the fragrancy of your Innocency, craves the Subterfuge of your Prayers. As for those extravagant Weeds which grow so far beside the Alley of your Conversation, they are left to the Euroclydons of the Air: But for the Erratas only of the Artist, they may fall within the ambit of your Charity, to dictionate according to the Rule thereof. The Civil man, that looking through the crevice of Morality, spies Religion afar off, will doubtless pretend a Right to many precious Flowers in this Arbour, as legally descended to him from his Pharisaic Parents, under a Title of much supercilious Sanctity, and no little Righteousness; whilst the pestilent air of sulphur'd-mouthed Prophaners, enhazard the fairest leaves of withering into waste paper: But since neither the Usurping Hypocrisy of the one, nor the Malicious Satanity of the other, was ever yet Prayer-proof; Be it your delight to engage your interest with Heaven; Be it your Spirits holy Rapture, to wrestle with the Angel of the Covenant: Mount Elisha's Chariot, and travel a Prayers journey for a Flaming Sword. Yours in all Faithful Observance, J. G. To the Reader. BY the late unseasonableness of the Wether, thou mayest guests (Reader) what little cause there is to promise this ARBOR any assurance of a flourishing Condition; the Air being still so generally distempered, yea frozen to such an habit of coldness to every thing that is substantially good. To tell thee what unwholesome fogs still poison the Judgements of men, what blasphemous vapours are yet exhaled out of hell, by the black Magic of a Reprobate Sense, is not my purpose, nor shall be thy entertainment. In this Arbour thou mayest walk secure from those whirlwinds of Doctrines, which in bryar-paths and ensnaring Pamphlets ravish the innocent, and oft times hurry the humblest mind to the highest pinnacle of Presumption. Here blow no gusts of shifting Opinions to menace danger to the Vessel; no ill dews of Pride, Formality, or Hypocrisy, to slain the Flowers of this Arbour, which are all so self-interestless, as that they fade into a dead letter, without the influence of a pruning hand. When the late unseasonable showers of Blood had nigh deluged God's Vineyard, this Arbour lay sheltered in the Ark of his special protection, even in the bosom of his super-deluging mercies, when the Land seemed to labour under Egypt's plagues in a Gospel-season; when our Rivers were turned into blood; and Lusts bred of our slimy affections came even like Frogs into the Closet of the hearts both of Prince and People; when the dust of our carcases were turned into Vermine, and the Lusts of all Nations monopolised by this like Swarms of Flies, multiplied and corrupted the whole Land, when as if there had been a very grievous Murrain of Beasts, we might read Famine in the cheeks of the Land, which were but lean, though very sanguine; and many of our Members touched with the plague of Boyl and Blayns; when God shot the Arrows of his Vengeance like Hailstones on man and beast, and sent Armies of Locusts into our coast; when Darkness, which might be sadly felt, seized on our excommunicated Souls, and many of our Firstborn fell by the sword, even when the furious Pharaohs were unequipaged, whilst the Servants of the Most High waded under his Canopy through a sea of blood; when a general Apostasy from the Truth received, back-claped the Demetrian Craftsman to shout, Great is Diana of the Psudoprotestants; when these and many other fearful violfulls were pouring out on this exceeding sinfully sinful Nation, then, even then, in that lowering age, were the seeds of these Flowers sown in hope of a better Resurrection. Thou seest (Reader) in what a turbulent and improper season this Arbour received its first plant, yea and from a hand which hath no other warrant to touch the Sacred Oracles, than the general Calling of a Christian, which to a sacrilegious Monopolist may seem no little piece of audacious Uzzaism, more than an aliquantity of irresponsible Presumption, by reason of such irregularity of Motion in so improper a sphere. These Grapes thus unseasonably gathered in the Fall of more than the Leaf, in the Autumn of true and sound Religion, when the Sun of Righteousness withdrew his influence, and stood as at a distance from our Horizon; Wonder not if some seem even rotten-ripe, though I dare promise thee none are juyceless; And know, that though here are few, but happily thou hast had a taste of in thy Christian perambulation through the Church's Vineyard, yet remember the same Vine oft times proves better in one soil then in another, and sprouts fairest when her unfolded arms are widest spread; and if any disrelish thy gust, impute it not to the sourness or sharpness of the Grape, but to the indisposition of thine own palate. To say these Grapes came all from this or that man's Vine, is a greater piece of Sacrilege than I would wish any unfrantick Mind to usurp: And for myself, if I challenge more than the Gathering, and Digesting them into the method thou seest, let me be numbered among the Pulpit-Diurnalists. Nor was it ever intended, that herein should be more than was sufficient for intimation to an industrious Genius, what in this kind might for the Church of God be completed by a more skilful hand. In a Medicinal sense this Arbour may not improperly be styled The Soul's Physick-Garden; for the Flowers enamelling it, contain most Sovereign Virtue for each Spiritual Malady: What thine is, let Conscience speak; but say not thou art well, for he who saith he hath no sin, deceives himself: And indeed, never was Age more guilty of this Self-deceit, than this; wherein men say in their Hearts, and proclaim in their Lives, That there is no God, whilst they meanwhile become their own Idols, by sacrificing to the Calf of the Lip and the Viper in the Brain. Look we into the state of the Body Politic, and wiser men than Empirics tell us, Many Epidemical Diseases are too discoverable therein: But where the Patient deserves our Prayers, the Press hath no warrant for Invectives; and 'tis no improvident wisdom to be silent, where our judgements are Non-plussed. Sufficient for the Public is the evil thereof. Physicians tell us, The Cure is half way home, when the Malady is known; but experienced Symptoms are ofttimes very false Prophets, otherwise he that is carried about with every wind of Doctrine, might without breach of the least Link in Charity's Chain, be styled Errors Weathercock: 'Twere not amiss to prescribe such the Word of Truth, as a Pillow for their Faith to rest on, till the Vertigo or Giddiness in the Brain be evaporated; also to advise them what Doctrines they swallow, till trial be made whether the Spirit be of God or no. There are some within the Pales of Spiritual Bedlam, that are in such a continual Burning Ecstasy, as they can seldom or never repose their Thoughts in any Spiritual Rest, but are ever and anon babbling Scripture, without sense, or any feeling of the Power thereof; Spiritual Expressions without Affection, and Divinity without Sense: Their Eyes are Bloodshot, and the whole Creature is become so Self-resolved, as no bands, either Civil or Religious, Natural or Politic, can restrain, not their Liberty, but their Fury. These Symptoms give it to be a Spiritual Frenzy, caused at first by Spiritual Pride, and now attended on by desperate Presumption: If the Cephalick Vein of Ignorance were speedily opened, and an infusion taken of Humility and Knowledge to the weight of their Zeal, probably the Cure would follow. Others have the faculties of their Souls so chained and manacled to Carnal Objects, as that they cannot exercise them about Holy Duties, but are quite dead to Good Works, and wholly forget the Duties both of their Public and Private Callings, otherwise then relating to a Carnal Interest; yea, are so Spirit-bound, that they cannot hear a Sermon without nodding to the Preacher, that they must take a nap or two; nor say their Prayers, but between sleeping and waking; begin them in a Fog, and conclude them in a Dream. In this Spiritual Lethargy, if the still voice of the Gospel be but Cradle-Musick, the Thunder of the Law should be the Graves-Expositor. It is within the Bill of Mortality to find some, who having lost the Function of Vital Graces, all checks of Conscience, all sense of Sin, all motions of the Spirit, lie gasping for Spiritual Life, while the breath thereof is checked by Customary sinning: This is a Spiritual Apoplexy, only the Spirit of God can restore that Soul. But to lose the use of some special Grace for a time, the operations of this or that gracious Quality, is a most common defect incident to the soundest of God's Servants; now to suffer an eclipse of his Favour, anon the Motions of his Spirit, than the comfortable sense of Assurance; sometimes to be wavering in the Faith, at other times to be nigh swallowed up in Doubtings, are all the Symptoms of a Spiritual Palsy. He that is thus affected, must give himself unto Prayer, That God would fix and establish his Heart, confirm his Faith, and cause the influence of his Love to revive his Hope, sealing it up unto full Assurance. To commit the Sins we would not, is the Epidemical Disease of the most Regenerate, and we are all naturalised unto daily failings. This is a Spiritual Epilepsy, or the Falling-sickness; hereditary, thence the more difficult to be cured; yet the Righteousness of Christ well applied will do it, if as thou fallest, thou rise again by sound Repentance, and so keep to the strict Diet of New Obedience. But if a Soul be suddenly taken with strange and violent Fits of some desperate Sins, who formerly had been unaccustomed thereto, acquiescing all his time under the silence of a calm Conscience, and now rusheth into horrid acts of the grossest Enormities: Conclude that Soul in a Spiritual Convulsion, the very Heart must be let Blood by sound Repentance, till the Corruption of the Inner-man, the evil Affections, and vicious Inclinations, which held a candle to the Devil to levelly his Temptations, be all discordiated. Let the dark Understanding that discerns not Spiritual things, the Mystery of Salvation, Excellencies of Christ, or Beauties of Holiness, take Bartimeus for his Guide, and pray fervently for Spiritual Eyesalve, that Christ would touch and unseal his judgement; but if his Eye offend him, or any Lust as tender to him as the Apple thereof, Exoculation is the Remedy prescribed, Matth. 5.29. And he, who hath an Imposthume in his Ears, when God talks with him in the language of his Mercies or his Judgements, of his Word, his Spirit, or his Works, wants an Ephatha. But seldom are his Lungs Ulcerless, whose Heart is not in Charity; yet let not such unsheathe the Razor in his mouth, and possibly the Disease may not be mortal. Or say the Soul is imposthumated by corrupt Affections, through a long continuance of slimy distillations and unclean thoughts from the heart, to the obstruction of the Spiritual Breath, whereby the Graces languish, and the Vitals thereof decay: Is not this a Spiritual Hectic, a Consumption in the highest degree? Must not that Soul be cleansed from all filthiness both of the Flesh and Spirit? and make a constant use at every Spring to sin, and fall from Grace, the Diet-drink of Repentance? Add to this the Restorative of Faith (whose principal Ingredients are Gods Promises and Christ's Righteousness) then keep to the strict Diet of a Gospel-Conversation, and by the Mercy of God through the Merit of Christ that Soul shall recover. Pant of the Heart after a full Meal of Spiritual Dainties, or upon a full stomach after some plentiful Feast of Heavenly Manna, is no strange Malady in the child of God. If those pant proceed from a fullness of the Spirit, and not from an emptiness of Grace; if they are after Christ and his Righteousness, not after the World and its Vain-gloriousness, it's then a blessed Malady, and the Cure is mortal; in this case trouble not the Physician. But if those pant of the Heart be through too much vacuity of Grace, occasioned by worldly Cares or carnal Grief, whereby follows a loss of Appetite to that Food which came down from Heaven, thereby rendering the stomach unapt for digestion of Spirit-savoring Meats; In this case such things as callifie and corroborate the Heart, are not improper: Let therefore thy Prayer be as Frankincense, thy Humility as Camomile, thy Faith as Mastic, thy Penitence as Wormwood; of each a like quantity, in this Distemper, will afford an excellent Plaster to apply to the Heart. Obedience to the sixth Commandment, is a sovereign Remedy against a Spiritual Pleurisy; and if thou spit Blood, the Rule Paul prescribes the Romans, Rom. 12.18. is very proper for thy Constitution. Also Envy, Pride and Ambition, are very Tympanous Maladies, which in time engender a Spiritual Dropsy; but Charity, Humility and Self-denial, will evacuate those flatuous Humours. Likewise Abstinence is the only Cure after a Surfeit of sin, to which add Fasting and Prayer. But if thou art troubled with the Stone, I mean in the Heart, Remember who was David's Key-keeper; who, wert thou all Adamant, can filiarize thee unto Abraham. The immoderate heat of any Lust, which hath its origination from the Heart, will in time spread itself by the Faculties into the whole Soul, and impede the operations of Grace: This is a Spiritual Fever, whereof there be divers kinds. If this be thy Malady, whether a Burning-fever through the violence of some strong Temptations, Satan's fiery Darts, or through the Inflammation of some inordinate Lust; or whether a Putrid-Feaver, through the foul corruptions of Nature and filthiness of sin; or whether a Quotidian-Feaver, whereby the whole course of thy life is but as one fit of sin; or whether a Tertian or a Quartan-Feaver, wherein, through the intermission of the opportunities and occasions of sin, thou enjoyest some intervals of a better disposition, though no health; or whether a Hectique-Feaver, whereby a sinful flame is kindled, not only in the mere Natural Qualities and Inferior Inclinations of the Mind, but also in the more Noble Faculties and higher Region of the Soul, which through the habitualness of that equal Heat in all the Faculties alike, renders thee insensible of thy Malady, and thence nigh incurable: Be it either or all of these, do but savingly Believe in the Physician, and thy Faith shall make thee whole; but then be sure to persevere in the Faith, and beware of Relapses. Some say the Times are very Leprous, and that the people are pestered with very venomous Botches; That the Gangrene of Envy hath almost unboweled them, and the Scurf of Hypocrisy strangely deformed them; That the Ulcer of Injustice hath cast a perpetual Odium on them, and the Appetitus Caninus of Covetousness hath made but one Morsel of them; That the Wolf of Sacrilege hath devoured the Breasts which gave Christendom suck in her old Age; That though the Land hath had a Bloody Issue of nigh Twelve years running, yet never could have so much as a touch at the Him of Christ's Garment; That the belching of Blasphemy in a Convulsion of Will-worship, is as common as the disgorging of Oaths to unsurfet the high stomaches of the proud and profane. If these or the like be the Epidemical Maladies of these latter days, wherein the Devil is put to his Wit's end, then let me prescribe this Holy Arbour as a standing Pharmacopeia, not for the shelf of every closet, but for the closet of every heart; wherein there is not a Drug that hath the least allay of any Poison in it, nor a dangerous or obstruse Ingredient: for the cautious Artist considering how untowardly ruder hands have gone to Composition with Divine Truths, what spurious Extractions have been thence drawn, and what Mischief hath thence followed; knowing also what rural judgements and tender Spirits may meet herewith, his care was greatest how he might be plainest. The first and rarest Flower, as Portal to this Holy Arbour, that presents itself to thine eye, is, The Sacred Mystery of the Holy Trinity; indeed a Mystery visible only to the eye of Faith. The unhappy Jews and Turks glance at the sight of a Deity, but to this day discern not Three Persons in one Godhead. The Gnostics and Valentinians have their false Multiplying Glasses to see more Gods then One, but want the Prospective of Faith to descry a Trinity of Persons in one and the same Eternal Essence. Such a Deceptio visus hath so falsely presented the Eunomians with Three Gods or Spirits, not distinguished only, but divided also, as that they could never see Three Persons in one only Godhead. The Apollinarians superacted their ridiculous Faith, and grossly held a Quaternity, not a Trinity of Persons, was to be Worshipped. The purblind Noetians and Hermogenians had sight enough to acknowledge the naked Name of Three in the Godhead, yet denied the Persons. The Patripassians, that blasphemously held the Father became Flesh and suffered, never saw into this Mystery. The sacrilegious Arrian Heretics (who make Israel to sin) grant indeed the Names and Persons of Three, yet deny the Son and the Holy Ghost their Divinity, yea the whole Trinity their Properties. The profane Trinitarians acknowledge Three Persons with their Lips, yet deny their Divinity by the Infidelity of their Lives: Thus rendering themselves guilty of more knowledge than they practice, and consequently not of fewer stripes than are menaced. All these are excluded this Arbour, and an entrance open only for such as by the Heaven-piercing eye of Faith can see into the Mystery of this glorious Truth, and steadfastly Believe, That there are Three that bear Record in Heaven, the Father, the Son, and the Holy Ghost, and these Three are One, 1 Joh. 5.7. The next Flower in order, is the Word of God, Truth's Standard, the sacred Oracles of the Holy Scripture; which while the Prophets, Evangelists and Apostles penned, the Spirit held their hands. If there be any Wretch so much an Infidel, under the notion of a Christian, possessed with the spirit of Contradiction to this Basis of all Truths, I conjure him by the Author of that parallelless Work, That he haunt not this Holy Arbour, whilst I leave this Memento with all selfless Christians, Thou shalt put nothing to the word that I command thee, neither shall ye take aught there from, Deut. 4.2. The next concerns the Law and Gospel; I dare not discouple what God hath joined together. The Law, that Touchstone of all our works, without which we, had not known sin, Rom. 3.20. Far be it therefore from all right byassed Christians, to rebel in their hearts with the Libertines of any outlawed Generation, That the Law is now totally repealed, as if the Law were the transgression of the Gospel: for, though the Law of itself made nothing perfect, Heb. 7.9. yet is the Law in itself a perfect and undefiled Law, converting the soul, Psal. 19.7. whence the Royal Prophet in other places sets it down as a special character of a righteous man, That the Law of his God is in his heart, Psal. 37.31. or that his heart is God's Law-keeper, Psal. 40.8. yea, Blessed are they styled, who sincerely walk in the Law of the Lord, Psal. 119.1. and ver. 165. he proclaims Peace to them that love this Law: you may guests then at the cause of War. No marvel that notwithstanding our many Fast and Prayers God still threatens us with War, For he that turneth away his ear from hearing the Law, even his prayer shall be abomination, Prov. 28.9. And though now the Righteousness of God, which is by Faith, is manifested without the Law, Rom. 3.21. yet God forbidden that we should thence make void the Law through Faith, whereby we establish it, Rom. 3.31. We acknowledge, That by the deeds of the Law no flesh shall be justified in the sight of God, Rom. 3.20. nevertheless we must acknowledge, That the Law is holy, Rom. 7.12. and spiritual, v. 14. And though Christ be ineffectual to them who expect Justification by the Law, Gal. 5.4. himself being the end of the Law; that is, the Accomplisher thereof, for Righteousness to every one that believeth, Rom. 10.4. And though as many as be led by the Spirit, are not under the Law, that is, not under the Bondage or Curse of the Law, Gal. 5.18. And though now, Faith being come, we are no longer, like untutered Learners, under a Schoolmaster, that is, the Law, Gal. 3.25. All this premised, yet know ye not that the Law hath dominion over a man for term of life, Rom. 7.1. Know ye not that Christ came— What to do? to destroy the Law? no, but to fulfil it, Matth. 5.17. and in the 18 Verse most pathetically asseverates us an Assurance, That one tittle shall in no wise pass from the Law till all be fulfilled: Wherefore let Heaven and Earth know, That it is easier for them both to pass, than one tittle of the Law to fail, Luke 16.17. With the Law not improperly is joined the Gospel, that Olive Dove of Man's Salvation; wherein Christ proclaims himself an Ark for all the Gospel- Noachims', against the Deluge of his Fathers Wrath. The light of this Gospel shines both on the just and unjust; but the beams thereof have happy influence only on the Heirs of Grace, melting the hearts of such into Faith and Repentance, whilst they harden the cley-hearts of carnal Worldlings into stupidity and searedness of Conscience, whose Minds the god of this World hath blinded, 2 Cor. 4.4. yet the express Command for Dispensation thereof, is as Catholic as Christ or words could make it; when being Risen from the Dead, he accosted his Disciples, saying, Go ye into all the world, and preach the Gospel to every creature, Mark 16.15. So that if the Gospel be hid, it is hid to them that are lost, 2 Cor. 4.3. In the next place stands the Ministerial Function, the highest employment that ever the Lord of Heaven vouchsafed the Sons of men. If the Ministers of the Word would sit down satisfied with the Styles and Titles given them in Scripture, they needed no other Herald to blazon the Nobleness of their Calling, nor any Stellicidiaries to invite the Hosannas of the People. Are they not called The Salt of the Earth? the Builders of Christ's Body? God's Fellow-workmen? Christ's Ambassadors? the Stewards of the House? the Fathers of the Church? Fishers of men? Ministers of the Spirit? Builders of the Temple? Shepherds of the Sheep? Planters and Waterers of the Garden? the Lord's Harvest men? his Vinedressers? Watchmen of the City? Trumpeters of the Host? yea Stars of the Firmament, Rev. 1.10. It were worth a National Fast, that all such as are thus highly dignified, were or might be responsibly qualified: Attribute we therefore none of these Titles to any such as are unfaithful in their Embassy, not to unsavoury Salt, not to the Ignorant or Idle, not to the Scandalous nor the Mercenary, not to the Contentious nor the Covetous, not to the Proud nor to the Superstitious, into whose Minds the subtle Sophister of all Ages hath specially in this foisted such specious Qualifications, and such self-deceiving Equivocations to palliate those sins, as if in order to Life and Doctrine, he would feign persuade the World, to spite the POPE, the CLERGY could not err. Next follows the Hearing of the Word; by this cometh Faith, without this posteth Atheism; yet take heed what ye hear, Mark 2.24. yea and how ye hear, Luke 8.18. Away therefore with itching ears, with prejudicated thoughts, with an impreparatory heart, with presumptuous self-conceits: Away with distracted Cogitations, unsanctified Affections, turbulent Passions, sublunar Cares, careless and extravagant Attention: Away with carnal Security, with vain Dissension of Opinions touching the Truths delivered: Away with overcharging of Nature, with drowsy Faculties, with Unbelief, Hardness of Heart, Pride and uncharitable Thoughts, ever Remembering that it is (or should be) the Word of God and not of man, 1 Thess. 2.13. not a tittle whereof shall go unfulfilled, Matth. 5.18. till it become the savour of life unto life, or of death unto deeper condemnation, 2 Cor. 2.16. Take heed therefore how ye hear, Luke ibid. After the Word, in order follows the Sacraments, which though they confer no Grace ex opere operato, yet are effectual Signs and Witnesses of Gods incomprehensible Benevolence to man-wards: For of Baptism saith our Saviour, He that believeth and is baptised shall be saved, Mark 16.16. And of his Supper, he saith, This is my Body which is given, Luke 22.19. and broken for you, 1 Cor. 11.24. This is my Blood of the New Testament, that is shed for many for the remission of sins, Luke 22.20. Indeed a Sacrament is a Covenant of God's free Favour to us, confirmed by some outward Sign or Seal instituted by himself. Thus was the Tree of Life a Sacrament to Adam, Gen. 2.9. The Rainbow to Noah, Gen. 9.9, 13. The smoking Furnace to Abraham, Gen. 15.17, 18. The Fleece of Wool to Gideon, Judg. 6.37. The Dyal to Hezekiah, 2 Kings 20.7, 11. The Sacrifices, Circumcision, and the Paschal Lamb, to the Jews; Baptism and the Lords Supper to the Faithful under the Gospel, Mat. 28.19. Luke 22.19. In the next place stands Prayer, the Souls Incense, whereby she is winged for Heaven. Wonderful are the Works wrought by Prayer, not as a Cause, but only as an Instrument sanctified by God, and effectual to the Righteous, if it be fervent, Jam. 5.16. This Fervency is that Magnetic Virtue in Prayer which attracts Heaven to Earth; but the fervent Prayer of an unrighteous man availeth little, save to betray his sinister dexterity in vanifying so excellent a Gift, which in such, the Lord knows, too often comes within a breath's breadth of Blasphemy. But let the Faithful be exceeding cautious whom they censure in this case, lest they chance to touch the Apple of God's eye; and let him that prayeth pray fervently, for Faith is full of vigour, full of life, and God loveth a sprightly Faith; yea, the Promise made to the Prayer of a Righteous man, is not otherwise annexed then on the condition of Fervency: which we may not dream is confined to the activity of external gestures, or volubility of a never-stammering tongue, but chief consists in the sincerity of the Supplicant, in the extent of his Faith, and cordiality of his Desires. Next follows the Lord's Prayer, if we have not forgot that there is such a thing in rerum natura Spiritualium. It's worth a Catechism to ask the World's Favourites, Which of them, that do so highly adore this Prayer, can truly say Our Father: Most can say, but few can pray it: Others disuse it under the notion of a set Form of Prayer; but set Forms of Prayer quatenus such are not prohibited. This is indeed a set Form of words for Prayer, but no set Prayer, as is generally mis-thought; for it is a Prayer to none but such as can pray it in Faith. Nor can there properly be said to be any such thing as a set Prayer, for (in submission to better judgements) I conceive the motion of the Spirit in Prayer, is that which denominates Prayer to be Prayer; which Spirit is not confineable by this or any set Form of words, as may appear, 1 Sam. 1.15. For the motion of the Spirit in one praying the same words of another, may be more extensively Spiritual in that one then in the other; which could not be, if the very words set in that Form, Method and Order, could confine the Spirit: And hence it is that all that can say the Lords Prayer, cannot pray Our Father; for my voice may be articulate enough without Faith, but without Faith and the Spirit that articulate sound cannot properly be called a Prayer, though articulated by the form of words in the Lord's Prayer. Thus though many say the same form of words for Prayer, yet they may not be said to pray the same Prayer; yea one and the same person at sundry times praying the same form of words, may not infallibly be said to pray the same Prayer, for it varies according to the measure of the Spirit in the person praying, which may not be one & the same in the same person at all times, though the form of words be still the same: for as there are divers operations of the same Spirit in divers persons, yet not opposite each to other; so there may be divers motions of the same Spirit at divers times in one and the same person, yet not contrary each to other: for who can say he hath the same measure of the Spirit at all times alike? Now then, if any one can compose a set Form of the Spirit, which no Creature dare usurp; or confine the Spirit to a set form of words, which Angels want Rhetoric to do, then possibly may he make a set Form of Prayer. Call it then not a set Form of Prayer, but a set Form for Prayer. To think the Spirit can be stinted by words set in this or that Form, is a popular Mistake, because the Spirit hath an extent beyond both the Restraint of the strictest words, and the sublimest signification of any words; and because the Spirit of Faith, which is the Causa sine qua non of Prayer, is not limitable by words; indeed the gift of Elocution, the gift of Utterance, the subject-matter to be prayed for, and the like, may be stinted by words; but the grace of Faith, the grace of Love, the grace of Zealous Fervency, such special operations of the Spirit in Prayer cannot be stinted by words, nor can set words limit them; because when they are wound up to the height, they have still an implicit voice in the heart, beyond whatever can be uttered by the tongue: And this is known in Scripture by the pouring out of the heart before God, 1 Sam. 1.13. Psal. 62.8. Insomuch that when a soul in Faith prays, as we say, ex tempore, even then the words of the tongue, though unlimited, yet comes oft times far short of the language of the heart, which is the Spirits proper Dialect, and which could not be, if words might restrain the Spirit. Indeed if the Spirit were only in the words, or wholly confined to the words, then must it be stinted by the words. Thus a set Form for Prayer is a stinting of the subject-matter to be prayed for, and that by the stinting of the words; but is not a stinting of the Spirit, which is too Spiritual to be limited by words. If I can pray in the liberty of the Spirit without any words at all, no question but I may pray in the liberty of the Spirit with any words aptly composed for Prayer, so long as the Spirit is not circumscriptible by words; for though the words of a Petition confine me to pray, Thy Kingdom come, as the subject matter to be prayed for in that Petition, yet my Spirit is left at liberty to pray that Petition in Faith, Zeal and Fervency, proportionable to the measure of the Spirit vouchsafed me, and not to the method and the number of the words prescribed me: For the operation of the Spirit in Prayer, refers to that Love which the Author of the Spirit bears to the party praying, and not to any form of words composed for Prayer. Besides, a Prayer prayed ex tempore, without any premeditated or preceding composure of words into a certain Form, is not only to the joynt-Supplicant Auditors, but also to the party himself praying viva voce a set Form for Prayer: for he cannot pray at all viva voce without a Form set, either premeditatively set, or set ex tempore, the latter whereof is as well a set Form in all audible Prayers as the other, and that not only to the co-Supplicants, but also to the party himself audibly praying, because words must necessarily fall within those bounds the Composer frames them, and no other; whereby at last they become a Form set, whether premeditatively framed, or framed ex tempore, and that as well to him that frameth and prayeth them audibly, as to them who join therein with him; so that if the Spirit be stinted by the one, it is stinted by the other also: and consequently we could not audibly pray at all without stinting the Spirit, were that common Assertion true, That the Spirit is stinted by a set form of words. Indeed if there could be a set Form of the Spirit, and consequently a set Prayer indeed, than it might be granted that thus the Spirit might be stinted. And thus we grant, That there may be a set form of words for Prayer, but no such thing as a set Prayer, for that is only of the Spirits composure, which is no way subject to words. And so this may stand for a Conclusion, That no words whatsoever, be they never so defectively or comprehensively composed into any Form for Prayer, can be properly said to lay a restraint on the Spirit, which with no words or any words hath still its liberty in the fervent Prayer of Faith. Yet to prevent Misunderstandings, we may not think but a set Form of words for Prayer doth stint and limit the Petitions, though not the Spirit wherein and wherewith they are petitioned. Nor is this so said in vindication of set Forms for Prayer, as to lessen at all the excellency of Extemporal Prayer, for the Spirit hath its liberty in both. And as I hold set Forms of petitions for Prayer may be of most excellent use to such as have Faith and a measure of the Spirit, yet want the gift of Elocution; so I likewise hold, That they are but of subordinate use to them whose infirmities are helped and supplied by the Spirit without them; and that all Prayers whatever ought to carry in them, touching the matter and manner of them, a Resemblance parallel to that Form for Prayer which Christ set and taught his Disciples, and in them us. From which therefore let no man for fashions sake think himself exempted, because it is a set Form; for is not the extemporal Prayer of another man in my audience a set Form to me, yea and to himself also, being extemporally, though not premeditately set? Or are we exempted from it because some Idolise it? Is the sin of Commission in one, a warrant for the sin of Omission in another? Or are we indeed exempted from it under a pretence of the Spirits being stinted by it? Is not all that is supplicable or can be prayed for, therein comprehended, if the Rejecters thereof understood it? Or doth the excellency of that Prayer too much eclipse the lustre of our own, both being prayed in Faith? Are we so Prayerproud? Doth it not rather supply the defects of our own? Or is the bare verbalizing of that Prayer in the faithless and ignorant, a ground sufficient for the godly to deny it their Zeal, their Faith, their Hearts? Are we exempted from it under a supposition that it is too Good for sinners? Is not this rather an Idolising of the words? Have we no relation to it, because Christ taught it only to his Disciples? Absist. Must not the Faithful pray it, because the Wicked babble it? Shall I reject Scripture because the Devil hath used it? Must we never pray it, because it may not always be absolutely necessary? may it therefore be never expedient? Hence than never let any sober Christian more undervalue this Form for Prayer, for the reason only of others thinking too highly of it; nor admire it for the reason of others vain undervaluing it; but pray it in Knowledge, Faith and Fervency, without which the words are as a dead letter. This Form is completely Comprehensive of all things petitionable, whether Spiritual, Temporal or Eternal; an exact Epitome of what God hath promised to give, or man hath leave to ask. It is that Form of words for Prayer which our Saviour taught his Disciples, commanding them, when they pray, to say, Our Father which etc. Next follows that Creed, which vulgarly is styled Apostolical, whereby we make Confession of that Faith which believes in one God, even the true God, one in Essence, Deut. 6.4. Three in Persons, 1 Joh. 5.7. The Father the Creator, Psal. 134.3. the Son the Redeemer, Rom. 5.18. the Holy Ghost the Sanctifier, 1 Pet. 1.2. which Believes that the Holy, Eph. 1.3, 4. and Catholic Church, Isa. 54.2. consists of the Faithful people of God; which Believes that there is a Communion of Saints, Eph. 4.15, 16. Pardoned of all sins, Isa. 44.22. Appointed to Rise from Death, and to enjoy Eternal Life both in Body and Soul, Joh. 6.39, 40. In the next, a word of the Decalogue in general; How in the Table of man's Heart it stood engraven before it was repeated in stone; Also how and in what manner the Law was given; How many ways the Decalogue's divided; with Rules concerning the substance and meaning thereof in general. Various and voluminous are the Expositions on the Commandments; but here as in a Map, quasi uno intuita, thou mayest descry the whole Region of the Law of God: The same may be said of the whole Work, as it stands in relation to the subject it treats of. Now because we are not under the Law but under Grace, some have dreamed, That the Enacting of the Gospel hath Repealed the Statutes made when Moses was Speaker; the Lord awaken them. Do we now make void the Law through Faith? God forbidden; yea, we establish the Law, Rom. 3.31. David, a man in request with God, a man after his own heart, took the Testimonies of God for his Heritage for ever, made them the joy of his heart, and resolved to keep the Commandments of his God, Psal. 119.112, 115. and in ver. 126. he saith, It is time for thee, O Lord, to work, for they have made void thy Law; and in the next Verse most passionately declares his affection, saying, I love thy Commandments above gold, yea above fine gold. A plain Discovery why others reject them. But, if thou wilt live, keep the Commandments, Prov. 7.2. keep them exactly, universally, constantly, cheerfully and sincerely. Have no Gods but One, and that the only true God. Worship no Created thing. In vain do not take God's Name in thy thoughts, actions or otherwise. Consecrate the Seventh day. Reverence thy Superiors, but not with Religious Worship. Commit no Adultery by the eye or otherwise. Do not play the Thief in thy Calling or otherwise. Give no false Testimony; and endeavour after that excellent gift of Contentation. Thus, with holy David, have thou respect to all the Lords Commandments, and that continually, Psal. 119.117. for, the Lord showeth Mercy unto Thousands of them that love him, and keep his Commandments, Exod. 20.6. The next is touching the Infinite Love of God to Man, The Decree of Election, according to the good will and pleasure of God from all Eternity; The Creation of all things out of nothing, without any Instruments, Means, Assistance or Motion, only by the Word of God alone; The Redemption of Man by the Imputation of the sufferings of the punishment due for sin in the person of our Mediator; Vocation, whereby we are called from Darkness to Light, from a state of Nature to a state of Grace, from out of the World to the Kingdom of Heaven, from being Limbs of Satan to be Members of Christ, from Children of Wrath to become the Heirs of Heaven; Justification, whereby God absolveth true Believers from the guilt of sin, by the Imputation of the Righteousness of Christ; Sanctisication, or the inward changing of a justified man, purged from all the corruption of Nature, and endued with inward Righteousness, whereby the Image of God is restored in him; Adoption, whereby the justified, through the Union they have with Christ, are accounted of God as his own Children; Regeneration, or the repairing of the decayed estates of our souls, the Holy Ghost actuating the hearts of God's Elect to a free, constant and faithful exercise of a holy life; Conversion, or mutation of a corrupt Mind, Life and Will, into a good, stirred up in the Chosen by the Holy Ghost, through the Preaching of the Gospel; Repentance, that inward and continual sorrowing and mourning for the Commission of sin, joined with Faith, Humiliation, and a constant turning from all sin unto God, with a hatred and loathing thereof, thus accompanied with both inward and outward amendment; and New Obedience, whereby a man is renewed unto that whereunto he was enabled by Creation; whereby being endued with Faith and Repentance, he doth, according to the measure of Grace received, endeavour to yield Obedience to all God's Commandments with the whole man: for which end even the Revelation of the Mystery which was kept secret since the World began, was made known to all Nations, Rom. 16.26. The next speaks of Fasting, that holy and extraordinary Abstinence from the commodities of this life, for our better humiliation and preparation to Prayer, when any Judgement on ourselves or Brethren is either threatened, feared, begun or executed. How this part of Divine Worship hath been of late years profaned in this Land, may to this day be read in the Euroclydons of Gods fearful Judgements; Insomuch as it's now necessary that we Fast for our Fasts: For did we not Fast to Wrath, to Revenge, to Strife, to Envy, to Debate? Did we not Feast our Lusts, when nought but the posture of a Bulrush could denote our Fasting? Did we not Fast at Noon to surfeit at Night? Did we not even then afflict our Brethren in stead of our Souls? Did we not find pleasure in the day of our Fasts, and exact all our Labours? Did we not draw Iniquity with cords of Vanity, even then when we should have loosed the Bands of Wickedness? Did we not even then load on weights grievous to be born, in stead of undoing the heavy Burdens? Did we not even then also receive the gain of Oppression, in stead of letting the oppressed go free? Did we not then likewise take the staff of Life from such as were half famished before, in stead of dealing our bread to the hungry? Did we not then also cast the poor out of their own Dwellings, in stead of bringing them that were cast out into our own? Did we not even strip the very dead of their shrowds, in stead of covering the naked? In a word, Did we not at our Fasts invite the Devil to a Feast? Is it such a Fast that I have chosen? saith the Lord, Isa. 58.5. Did ye at all Fast unto me, even to me? Zech. 7.5. This is a lamentation, and must be for a lamentation. Wherefore Fast of thy Fasts, O Nation, Repent of thy Repentance, lest the Lord forbidden his Prophets to pray for thee, Reject thy Cry when thou Fast, and consume thee by the Sword, the Famine, and the Pestilence, Jer. 14.11, 12. Next follows a word of Holy Feasting, seasonable only at the receiving of Benefits or removal of Evils; wherein we are to have a special eye and regard to those Four Graces; viz. Thanksgiving, Fear, Temperance and Charity, without which it may be feared lest the Lord deal with us as he threatened Israel, and turn our Feasts into mourning, Amos 8.10. yea, spread the dung, even the dung of our Feasts, on our Faces, Mal. 2.3. For when we Feast, do we not eat to ourselves, and drink to ourselves? Are there not spots in our Love-Feasts? Do we not Feast with the Leaven of Malice and Wickedness? Is it with the unleavened Bread of Sincerity and Truth? Wherefore, though at such times a more free and liberal use of the Creature is not unseasonable, yet ever remember, that it is better to go to the house of Mourning, then to the house of Feasting: But if thou wilt make a Feast, obey our Saviors command, and call the poor, the lame, the maimed, and the blind, Luk. 14.13. Lastly, Ecclesiastical Discipline, that keeps the Key of Life and Doctrine, offers itself to our consideration: Without which every man is at liberty to write, act and speak according to the pleasure of his profane and blasphemous Heart; without which we may expect the fall of the Walls of the holy Vineyard, and a breach open for the Wild Boar of the East, and the little Foxes of the West to devour the Grapes; without which the Magistrate wears a Sword without point or edge; without which Vice lords it, and virtue's enslaved; without which the Children starve, whilst holy things are given to Dogs; without which the desperate Wills of profanest men establish Iniquity as a Law to be obeyed on pain of Martyrdom. Submit thyself therefore to this and every Ordinance of God, who hath sealed a Commission to his Church with an Amen to it, That whatsoever they shall bind on Earth shall be bound in Heaven, and whatsoever they shall lose on Earth shall be loosed in Heaven, Matth. 18.18. Thus (Reader) having showed thee the way to this Holy Arbour, the Door is open; only let me whisper this word in thy Heart at parting, That thou take heed how thou Readest, not knowing but the Trump may Sound ere thou arrive at the other end of this Arbour. The Lord grant This may not then Rise in Judgement against either of our Erratas. J. G. THE HOLY ARBOR. CHAP. I. §. 1. The Trinity. ONe of the deepest Mysteries of our Religion, is, That God is the Father, the Son, and the Holy Ghost; and again, That the Father, the Son, and the Holy Ghost are one and the same God: So it is one of the most mysterious points of our Faith, To believe in one God, who is distinct in three Subsistances or Persons, called, The Father, the Son, and the Holy Ghost, who are three in person; and again, they three are one, not in person, but in nature. By Nature is meant, a thing subsisting by itself, that is common to many: By Person is meant, a thing or essence subsisting by itself, not common to many, but incommunicable. In this Mystery of the Trinity, the Divine Nature is the Godhead itself, simply and absolutely considered; and a Person is that which subsisteth in this Godhead, as the Father, the Son, and the Holy Ghost. If any man would conceive in mind rightly the Divine Nature, he must conceive God or the Godhead absolutely; if any of the Persons, than he must conceive the same Godhead relatively, with Personal properties. Thus the Godhead considered, with the propriety of Fatherhood or Begetting, is the Father; and conceiving the same Godhead, with the propriety of Generation passively taken, we conceive the Son; and the same Godhead, with the propriety of Proceeding, we conceive the Holy Ghost. Neither may it seem strange to any, that the names of Nature and Person are used to set forth this Mystery by, for they have been taken up by common consent in the Primitive Church, and are contained in the Scriptures, Heb. 1.3. Gal. 4.8. This Mystery may well be conceived by a Comparison borrowed from Light: The light of the Sun, the light of the Moon, and the light of the Air, for nature and substance are all one and the same light; and yet they are three distinct lights: The light of the Sun being of itself, and from none; the light of the Moon from the Sun; and the light of the Air from them both: So the Divine Nature is one, and the Persons are three, subsisting after a divers manner in one and the same Nature. The three Persons are one, not simply, but one in Nature; that is, Coessential, or Consubstantial, having all one Godhead, because there is one God and no more in Nature; considering that the thing which is Infinite, is but one, and is not subject to multiplication. And as these three Persons are one in Nature, so whatsoever agrees to God, simply considered, agrees to them all three: They are all Coequal and Coeternal; All most Wise, Just, Merciful, Omnipotent, by one and the same Wisdom, Justice, Mercy, Power. And because they have all one Godhead, therefore they are not only one with another, but also each in other, the Father in the Son, the Son in the Father, and the Holy Ghost in them both: And we must not imagine that these three are one God in this sense, as though the Father had one part of the Godhead, the Son another part, and the Holy Ghost a third; for that is most false, because the Infinite and most simple Godhead, is not subject to Composition or Division, but admits a Distinction without any Separation. And whereas it is said, That the Son and the Holy Ghost have their beginning from the Father, we must know, that it is not a beginning of their Nature, or of their Godhead from the Father, but of their Person only: for the Godhead of all three Persons is uncreate, and unbegotten, and proceeding from none. So also whereas it is said, That the Son and the Holy Ghost have received all their Attributes, as Wisdom, Knowledge, Power, etc. from the Father, we must know, That that which the Son receiveth of the Father, he receiveth it by Nature, and not by Grace; and he receiveth not a part, but all that the Father hath, saving the personal propriety: So the Holy Ghost receiveth from the Father and the Son by Nature, and not by Grace. Now the distinction of the Persons is notably set forth unto us in the Baptism of our Saviour Christ, Matth. 3.16, 17. where it is said, that when Jesus was baptised, he came out of the water; there is the second Person: And the holy Ghost descended upon him in the form of a Dove; there is the third Person: and the Father, the first Person, pronounced from Heaven, that he was his only beloved Son, in whom he was well pleased. Again, the Trinity is proved 1 John 5.7. This is the Mystery of all Mysteries to be received of us all, namely, The Trinity of the Persons in the Unity of the Godhead. The Persons are they, which subsisting in one Godhead, are distinguished by incommunicable properties, 1 John 5.7. Gen. 19.24. John 1.1. They are Coequal, and distinguished not by degree, but by order: Divided they cannot be, by reason of the infinite greatness of that most simple Essence, which one and the same is wholly in the Father, wholly in the Son, and wholly in the Holy Ghost; so that in these there is diversity of Persons, but Unity of Essence: The Communion of the Persons, or rather Union, is that by which each one is in the rest, and with the rest, by reason of the Unity of the Godhead; and therefore every each one doth possess, love and glorify another, and work the same thing, John 14.10. Prov. 8.22, 30. John 1.1. and 5.19. Again, a Person is a distinct subsisting of the whole Godhead, and an individual Understanding, and an incommunicable Subsistence, living of itself, and not sustained by another: So that the three Persons in the Trinity, are not three several Substances, but three distinct Subsistences, or three divers manner of being of one and the same Substance and Divine Essence. The Divine Essence is one and the selfsame thing, truly subsisting in the three Persons: Now the Essence doth not beget an Essence, but the Person of the Father begetteth the Person of the Son, and the Holy Ghost proceedeth from the Father and the Son, by an eternal and incomprehensible spiration. And thus the three Persons make all one Divine Essence and one God, being in Nature Coessential, in Dignity Coequal, in Time Coeternal, in Greatness Incomprehensible, in Power Irresistible, in Will Unchangeable, in Place not Circumscript, every where present without sight, the First and the Last, without Time, making all things mutable, without any passive mutability in himself. In this Mystery of the Trinity, how in that most simple and single Essence of God, there should be three in one, and one in three, Differing, but not divided, Several, but not sundered, All one for their Nature, All distinct for their Persons, is a secret of secrets, rather steadfastly to be believed, and reverently to be adored, then over-curiously to be searched into. Again, in the Divine Essence there be three distinct Persons, the Father, the Son, and the Holy Ghost; God the Father is indeed the beginning of the Godhead, but yet in respect only of the order of the Persons: For in the Godhead we may not seek for any first or last in degree, or dignity, or time, but only in order of existing or working: The Son is the Wisdom of the Father, begotten of the Father before the world; The Holy Ghost is the infinite Power proceeding from the Father and the Son. The Scripture ascribeth to the Father the Beginning of working; To the Son, Wisdom and Counsel; To the Holy Ghost, Virtue and Power: Notwithstanding, they be alike in all things in respect of Eternity, Dignity and Power, because there is one most undivided Divine Essence common to them, and so they be one God. There be three which bear witness in Heaven, the Father, the Son, and the holy Ghost, and these three be one, 1 John 5.7. And although the word Creator is given to the Father, Redeemer to the Son, and Sanctifier to the Holy Ghost, yet in truth they are common to all three Persons in one Essence: And though the Father is said to be the First, the Son the Second, the Holy Ghost to be the Third; yet one is not more ancient than the other, as the Father more ancient than the Son, or the Son then the Holy Ghost, but all of a like Coeternity; for the Persons are one after another in order of Nature, but not of Time, John 1.1, 2. Gen. 1.2, 26. The things they have in common, in regard of their work, are to Create, Gen. 1.26. John 1.3. to Redeem and to Sanctify, Isa. 43.1. & 49.7. The Creation is given to the Father, Redemption to the Son, Sanctification to the Holy Ghost, not as they are simply an operation or work (for so should other persons be excluded from it) but in respect, for the order and manner of working, which is peculiar and proper to every one of them, in producing and bringing forth the same external work: So that our Creation, Redemption, Sanctification, are each appropriated to some one Person of the Trinity, and yet all three Persons have their joint working in them: For the works of our Creation, Redemption and Sanctification, are the operations of the Godhead outwardly, that is, external operations, which God worketh on his Creatures; and they are undivided, that is, common to the three Persons, which they by common Will and Power work in the Creatures, by reason of that one and the same Essence and Nature of the Godhead, which they have; All the Persons therefore Create, Redeem and Sanctify. Again, Essence is a thing subsisting by its self, the very Being of God, Absolute and Communicable; Person is a thing subsisting, Individual, Living, Understanding, not sustained in another, neither part of another: Essence is the Being of God; Person is the manner of this Being, which is threefold, and so maketh three Persons: The Essence is Absolute and Communicable; the Person Respective and Incommunicable. By the name of Trinity, are understood the three manners of Being in God; that is, three, not Essences, but Persons of the same Divine Essence. Now Trinity and Triplicity, as also Trinal and Triple, differ; for that is said to be Triple, which is compounded of three Essences, or is distinct by three Essences; but Trinal is in Essence but one and most simple, though it hath three manners of Being. God therefore is not Triple, because there are not more Essences; but Trinal, because he being one according to his Essence, is three according to his Persons, yet still but one God: So that there is one Existence or Essence of the three, which is from none, but of itself, because it is but one; but the manners of the Existence are three. Wherefore as concerning Existence, Being or Essence itself, the three Persons are of themselves; as concerning the manner of Existing or Being, the Father is from none, but of himself, the Son of the Father, the Holy Ghost from both; the Son begotten, the Holy Ghost proceeding. As it is one thing to be a Man, another thing to be a Father or a Son, yet one and the same is both Man and Father; but he is Man absolutely, or in himself, or according to his own Nature, and Father in respect of another, viz. his Son. So it is one thing to be God, another thing to be the Father's Son, or the Holy Ghost, and yet one and the same is both God and Father; God, in respect of himself, or his own Nature; Father, in respect of the Son. Now though this be alike in God and Man, that both do communicate to another, not his Person, but his Essence; yet is there an exceeding dissimilitude in the manner whereby the Divine Essence being infinite, and the Humane being created and finite, is communicated to another: For in Men, in the Father and the Son the Essence is as distinct as the Persons themselves, the Father and the Son being not only two persons, but also two men distinct in Essences, so that the Father is not that man which is the Son; but in God the Persons are so distinct, that yet the Essence remaineth common, one and the same; and therefore there are not three Gods, but the Son is the same God in number, which is the Father and the Holy Ghost. Again, in Persons Created, he that begetteth, doth not communicate his whole Essence to him that is begotten, for than he should cease to be a man, but only a part; but in uncreated Persons, he that begetteth or inspireth, communicateth his whole Essence to him that is begotten or proceedeth; yet so, that he who communicateth doth retain the same Essence, and that whole: And the Reason of both Differences, is, Because the Essence of Man is finite and divisible, but the Essence of God infinite and indivisible; and therefore the Deity may, being the same, and whole or entire, be together both communicated and retained, whereby the Persons are not any thing separated from the Essence, but each of them are the very selfsame whole Essence of the Divinity; wherefore God or the Divine Essence, is the Father, is the Son, is the Holy Ghost. Thus the three Persons in the Trinity are all one; one in Nature and Essence; one in Will and Consent; one in Virtue and Power: what the one doth, the other doth also, the difference is only in the manner of working. This Mystery of the Trinity and Unity, was taught from the beginning of the world; howbeit, the fuller revelation of it was reserved to the times of the Gospel, when the light of this Truth outshined the Sun at noon, Matth. 28.19. 1 John 5.7. The Doctrine of the Trinity of Persons in the Unity of the Godhead, must be held & retained for these Reasons; viz. 1. Because by it we may distinguish the True God from all false gods and idols. 2. Because among all other points of Religion, this is one of the chiefest, being the very foundation thereof: For it is not sufficient for us to know God as we can conceive of him in our own imaginations, but we must know him as he hath revealed himself in his Word; and it is not sufficient to Salvation to believe in God confusedly, but we must believe in one God distinct in three Persons. 3. This Doctrine directs us in the worshipping of God aright: For Unity in Trinity, and Trinity in Unity, is to be worshipped; one God must be worshipped in the Father, in the Son, and in the Holy Ghost: And if we worship God the Father, without the Son and the Holy Ghost, or the Son without the Father & the Holy Ghost, or the Holy Ghost without the Father and the Son, we worship nothing but an Idol. Again, if we worship the three Persons not as one God, but as three Gods, than likewise we make three Idols. The difference of Essence & Person is to be observed and held for these Reasons: 1. Lest the Unity of the true God be distracted. 2. Lest the Distinction of Persons be taken away. 3. Lest another thing be understood by the name of Person, than the truth of God's Word declareth. That in one Divine Essence are subsisting three Persons, the Father, Son and Holy Ghost, each of which is one and the same true God; or that one true God is three Persons truly distinct, and those three Persons are one only true God, is proved thus; viz. 1. By Testimonies of Scripture, partly out of the Old Testament, as Gen. 1.2. Isa. 61.1. partly out of the New, Mat. 28.19. Joh. 14.26. & 15.26. 2 Cor. 13.13. 1 Joh. 5.3. Tit. 5.3. Eph. 2.18. Gal. 4.6. 2. By those places of Scripture which give unto those three, the Father, the Son, and the Holy Ghost, the Name of Jehovah and true God; for those places wherein those things which are spoken of Jehovah in the old Testament, are in the new referred expressly & most plainly to the Son & the Holy Ghost. 3. By those places which attribute the same whole Divine Essence to the three Persons, and show that the Son is the proper Son of the Father, most truly begotten of him; and that the Holy Ghost is the Spirit of the Father and the Son; the Son therefore and the Holy Ghost have the same, and that whole Essence of the Deity which the Father hath; the Son hath it communicated of the Father, by being from everlasting born of him, and the Holy Ghost of the Father and the Son, by proceeding from them. 4. By the places which give unto the three the same Attributes or Properties, and perfections of the Divine Nature, as Eternity, Immensity, Omnipotency, etc. 5. By those places which attribute to the three the same effects or works proper unto the Deity, as Creation, Preservation, Government of the World, also Miracles, and the Salvation of the Church. 6. By those places which yield to the three equal honour and worship, and such as agreeth to the true God alone. The three in the Trinity are called Persons, Because they have proper things to distinguish them, in regard either 1. Of themselves, as 1. Father, to beget, and to be of himself, Joh. 5.26. & 1.14. 1 Joh. 5.1. 2. Son, to be begotten, and to be the second Person, Joh. 1.14, 18. 3. Holy Ghost, to proceed both from the Father and the Son, Mat. 3.16. 2. Of the Creatures, as 1. The Father worketh through the Son by the Holy Ghost, Eph. 2.10. Rom. 11.36. 2. The Son worketh from the Father by the Holy Ghost, 1 Cor. 8.6. Joh. 1.3. 3. The Holy Ghost worketh from the Father and the Son, Gen. 1.2. Joh 33.4. The things wherein they communicate with themselves are these; viz. 1. One is in another and possesseth another; as, the Father is in the Son, and the Son in the Father, and the Holy Ghost in them both, Joh. 10.30, 38. & 14.10, 11. 2. They have glory one of another, Joh. 17.4, 5, 22, 24, 26. 3. They delight one in another; as, the Son is a delight to the Father, and the Father to the Son, and the Holy Ghost to them both, Mat. 3.17. Joh. 5.20. The order of working in the Three Persons of the Trinity; viz. 1. The Father Createth, but immediately, by the Son and the Holy Ghost; the Son from the Father, and the Holy Ghost from the Father and the Son. 2. The Father and the Holy Ghost Redeem us, but mediately, by the Son; but the Son immediately, from the Father by the Holy Ghost. 3. The Father and the Son Sanctify us, but mediately, by the Holy Ghost; but the Holy Ghost immediately, from the Father and the Son. In this deep Mystery of our Religion, we must be guided wholly by Faith, and endeavour to believe this Trinity in Unity, and Unity in Trinity, though we are not able to reason the truth thereof by Natural demonstrations. Behold, the sacred Riddle of Divinity; One Godhead in a holy Trinity Of Persons, or three Persons all in one Most undivided Deity alone: Distinct in Persons, not in Essence; no, The Godhead's not divided, think not so: For it's not subject to division, Nor admits of any Composition, But distinction without separation; As is most evident by Man's Creation, Gen. 1.26. §. 2. God's Word. THe Word of God is the Wisdom of God, James 3.17. concerning the truth which is according to godliness, being given by inspiration of God, 2 Tim. 3.16. the original being from heaven, not earth, Joh. 3.27. and the Author thereof being God, not man, 1 Cor. 2.10. by which Word God alone doth only bind the Conscience, by causing it in every action to excuse for well-doing, and accuse for sin. Now this Word of God is the holy Scripture, in which name are to be understood all and only those Canonical Books of the Old and New Testament, of whose Authority was never any doubt in the Church; which we receive as Canonical, not so much because that the Church doth so receive and allow them, as for that the holy Spirit in our hearts doth testify that they are from God: Touching which, this is a Truth must be held of us, That no part of the Canonical Scripture inspired of God, such as was committed as the Lord's Treasure to the Church, for the perpetual instruction thereof in Faith and Obedience, is lost and perished, nor can be lost or perish; so that no one Oracle or Sentence of God can fall away. Indeed these sacred Books may be despitefully abused by men many ways, but they can never be finally lost and wholly extinguished, for the works of God remain for ever and ever: And as for any sandy Supposition contrary to this Truth, let the vain Supposer answer, What Error more can be convinced, what Comfort more can be received, what Vice more can be corrected, what Truth more can be published, what Grace more can be commended to the Church, out of those Books which he so fond supposeth to be lost? Beware therefore of doubting of God's Providence herein, shaking thereby the Faith of the Church: Whosoever thus goes about to strike at the foundation thereof, the least dust that falls from the Building, will crush the presumptuous Underminer into bottomless destruction. The Scripture is a Doctrine inspired by God, to make us wise unto salvation, 2 Tim. 3.15, 16. Rom. 1.16. and containeth all things necessary (to be known and believed) for the salvation of man, Joh. 20.31. 2 Tim. 3.16, 17. the whole being as it were compendiously comprised in the Decalogue, the sum of the Law, and in the Creed, the sum of the Gospel. As for all the fundamental Points of Christian Religion, necessary to salvation, they, notwithstanding the darkness of some Mysteries herein contained, are clearly and plainly set down, so as the humble and obedient heart may distinctly, without wavering and gainsaying, conceive and believe them: Thus not unfitly is the Scripture compared, in regard of the perspicuity thereof, to a Ford over which a Lamb may wade; and in regard of the difficulty thereof, to a Sea wherein an Elephant may swim. Now though all things necessary to be known are herein contained, yet are not all literally expressed, as the Baptism of Infants and Original Sin, which notwithstanding are distinctly and demonstratively inferred thence; and so are all things that belong to Faith and Obedience, whatsoever we are to believe or to practise: So that the letter of the Scripture may be alleged, and yet the word of God miss, as by all Heretics; and a man may swerve from the letter, yet allege the true word of God; therefore it is nothing less than necessary, that we be diligently familiar, and well acquainted with this word of God. Josephus tells us, The Jews knew the Scriptures as well as their own names; many of us may tell the Jews, We scarce know the names of the Scriptures; Most inexcusable Ignorance, sad and lamentable! for we are bound to know the Scriptures themselves, that by them we may come to knowledge, by knowledge to faith, by faith to obedience, and by obedience to salvation. Touching the Apocryphal Books (to which the Imps of Rome, as to their own Traditions, give power equal to the Canonical Scriptures) they were not penned by the Prophets the Lords Secretaries (as the Scriptures were) nor ever committed of trust to the Israelites: They contain certain things disagreeing from the true Scriptures of God, and no proof that they were penned by the Spirit of God, therefore there is no warrant for the equalling them in Credit or Authority with the Scriptures. Besides, one main property of the Books of the Old Testament, is, That every one of them was written either by Moses or some other of the Prophets in the Hebrew tongue, the native language of the Jews; but the Apocryphal Books were penned by some other in the Greek tongue, which was not the language of the old Prophets, so that they are no part of the Law or of the Prophets. And yet as the presumptuous Papists make the Apocryphal Books of equal Authority with the Canonical; so others have more blasphemously long since obtruded for Canonical, the fatherless brood of other Books unto these; as, The third and fourth of Esdras, An Appendix of Job, A Preface to the Lamentation, The third and fourth of the Maccabees, a Book called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Book of Enoch, The Gospel of Thomas and of Mathias, The Acts of Peter; and in the year 1120, a certain new Gospel, called Evangelium Aeternum, was found out, being full of Blasphemies: All which and the like are damnable presumptions, plainly forbidden by the Lord, Deut. 4.2. and most fearfully threatened, Rev. 22.18, 19 So then, to withstand the Devil's suggestion against the Divine Authority of the true sacred Seriptures, it is very necessary to have our judgements well informed therein; to pray for the Spirit of Revelation or Inspiration, which may inwardly testify to our Spirits, That God is the Author of the Scriptures; which Principle we must hold undeniable, and give no place to doubting about these uncontradictable Truths. The Scripture is said to be the Word of God, in regard of 1. The Author, who is God himself, 2 Tim. 3.16. 2. The Matter, which is God's Will, Eph. 1.9. 3. The End, which is God's Glory, Eph. 3.10. 4. The Efficacy, which is God's Power, Rom. 1.16. Touching the Scriptures, we are principally to consider these 4 things: 1. Who is the Author of them, that is (as hath been showed) God himself, Gal. 1.11, 12. 2. Who are the instrumental Causes, they are (as hath been likewise showed) the Prophets and Apostles, 2 Pet. 1.21. 3. To whom they belong, even to all sorts and degrees of men and women, Psal. 111.2. & 119.9. 4. What is the property thereof, viz. All-sufficiency, without any patching of men's Decrees or Inventions, to teach the true knowledge of God, 2 Pet. 1.16. 1 Cor. 1.17. 〈◊〉 the Scripture is the Word of God and 〈◊〉 Doctrine of infallible Truth and certainty, may be firmly proved from these unanswerable Arguments, drawn from Scriptur●it self. 1. From the Causes thereof, wherein consider, 1. That the first and principal is the Author thereof, even God himself, to him do the Scriptures refer themselves, and also show how God is their Author. Now nothing is falsely ascribed to God, but God in time will bring the same to nought; and therefore if the Scripture had not been God's Word, it would long ago have vanished. 2. The cause Conservant; for the Devil by wicked men and Heretics, hath laboured to take away God's Word from men's hearts and hands; but yet it is still preserved in the Church, which argues that it is kept by a greater power than is in all men and all Angels; that is, by the power of God. 3. The causes Instrumental; they were holy men of God, Prophets and Apostles, who for virtue und piety exceeded other Writers far beyond all comparison, and if they had been mere Politicians, their writings would have showed it; for the Penmen of holy Scripture have herein faithfully registered their own faults, which no politic person would have done. 2. From the Matter thereof, which stands 1. In doctrine, which is The Law, set forth in most excellent purity, nothing being therein against it or common Equity: The Law is perfect Reason, the Gospel above Reason, yet not contrary to Reason. The Gospel, wherein is set down Doctrine altogether above man's Reason, touching Christ's Incarnation, and man's Redemption by his death; and although these things be above Nature, yet we find them true, wholesome and good, in experience of conscience, which also proveth that they are the Word of God. Men may devise strange things above Nature, but they can never be wholesome to the conscience. 2. In stile; the phrase is plain and familiar, and yet in any one speech there is more majesty then in all the writings of men. 3. From the End thereof; for it sets up God's Worship and man's Salvation, and yet gives nothing to Men or Angels, but all to the glory of God: but for the writings of men, they do either directly, or by insinuation, ascribe something to the writers thereof. 4. From the Effects thereof: For 1. Though it is against our corrupt Nature, crossing and condemning the same, yet it winneth men to the love thereof, and to obedience thereto; which could not be, unless it were the Truth of God, for we abhor and detest the words of men that be against our Nature. 2. It serves notably to comfort a man in all distresses whatsoever, even in the pangs of death, when no word of any man can do him the least good, but only his word that is the Lord of our soul, and the God of our life. 5. From the two properties of Scripture 1. Antiquity: Among humane writings we have none of certainty in things they record, that go so high as the Creation; but the Scripture sets down things done from the beginning. 2. Mutual Consent: for though the Books of Scripture were written by divers men, in sundry Ages and Times, yet all agree within themselves, there is no contradiction in Scripture; but the writings of men have not this consent, no not in the same Author, whom commonly we shall find contradicting himself. 6. From the signs and true miracles thereof; as the parting of the Sea, the staying of the Sun and Moon, and many others, yea the Incarnation of the Son of God, the Miracle of miracles. 7. From the Contraries: Contrary to the word of God is the will of the Devil, and man's corrupt Nature; the Devil hates Scripture, and man's corrupt Nature repines thereat, when it is checked and controlled thereby: Now that which is contrary to these two, must needs be holy and true, and that is the word of God. 8. From Testimonies, whereof there be 2 kinds; 1. Of holy Martyrs, who in all ages have sealed the truth thereof, preferring the word of God before their own lives; whence it is truly said, Sanguis Martyrum semen Ecclesiae: And though Heretics have died for falsehood, yet there is great difference in their ends; the true Martyrs have unspeakable joy in the Spirit in their torments, but Heretics have no such joy, but a natural senseless blockishness, whereby they undergo these torments. 2. Of God's Spirit, which is the principal testimony; for when men begin to learn and obey the word of God, than the Spirit of God settles their Conscience in the persuasion of the truth of Scripture, which is infallibility itself. The Testimony of the Holy Ghost touching God's Word, is obtained and discerned from the Testimony of man, by doing these two things: 1. By resigning ourselves to become truly obedient to the Doctrine taught, John 7.17. 2. By praying unto God for his Spirit, to certify our Consciences, that the Doctrine revealed is the very Doctrine of God, Mat. 7.7, 8. Luke 11.13. Jam. 1.7. The Majesty of the Scriptures consisteth chief in these three excellencies: 1. In the Majesty of the Spirit of God, which shineth in them. 2. In the Consent of all the parts among themselves. 3. In the Fulfilling all the Prophecies delivered long before, yet accomplished precisely each of them in their proper place. The Authority of the Scripture doth not (as the Papists affirm) depend on the Church, for these Reasons: 1. The reproach of God, by making the Testimony of man's voice greater than the voice of God. 2. Our Comfort; for Faith is grounded on approved witness, therefore not on man. 3. The truth of God is plainly exposed to the mocks and scoffs of the wicked, if we affirm that our Religion is from God only because ourselves say so. 4. Because the Authority of the Church depends on the Scripture. 5. The Scripture itself is in many places against this opinion, John 5. 1 Cor. 2. 1 John 5. The Popish twofold Scripture. 1. Inward Scripture, or a consent of Doctrine written by the Holy Ghost in the hearts of all Catholics, and this (say they) is right Scripture. Unparallelled Blasphemy! 2. Outward Scripture, which is written in Paper or Parchment, which hath no certain sense (as they falsely affirm) but as the present Church determines thereof: but this is a devilish Doctrine, abolishing the true Word of God, and setting up the Opinions of their own hearts. The three Heads whereby the Scriptures distinguish the true God from all false and feigned gods. 1. That God is a Spiritual Essence, Eternal, of infinite power, wisdom and goodness. 2. That God did not only make all things in six days of nothing, but also that they are still preserved and governed by his wisdom and providence, nothing coming to pass by Chance or Fortune. 3. That God is perfectly just, and perfectly merciful. The whole Scripture may be divided into the Law and the Gospel, sometimes called the Old and New Covenant; both which make but one in substance, though they are two in circumstances or administration: So that the New agreeth with the Old, in respect of God, in these particulars: 1. The same is the Author of both Covenants. 2. The same parties are joined in both Covenants, that is, God & Man. 3. The same is the Mediator of both: Moses indeed is called the Mediator of the Old Testament, but as a Type only of the true Mediator Christ: So that there is but one mean of reconcilement, one faith, one way of the salvation of all who have been or shall be saved even from the beginning of the world unto the end, Heb. 13.8. 4. The principal Conditions whereby we are bound unto God, and which are called the substance of the Covenant, are both before and after Christ all the same; for in both God promises remission of sins to believing and repentant sinners; in both men are bound to repent and believe. Thus the Promise of Grace is in both the same, that is, Remission of sins, the giving of the Holy Ghost, or regeneration and life everlasting, to be given by and for Christ the Mediator to those only who believe; understand it not in particular of the circumstances of grace, but in general of grace itself, which was promised. How the old & new Covenant differ in respect of God. 1. In the Promises of Corporal benefits; for in the Old they were special, certain and definite, in the New they are only general. 2. In a circumstance of the Promise of Grace; for in the Old they were reconciled to God, and for the Messiah sake, who should come or be exhibited; we in the New are saved for him being come and exhibited. 3. In the signs or symbols of the Promises; in the Old were many and divers signs and Sacraments; in the New few and plain, even Baptism and the Supper of the Lord. 4. In the old Covenant were types and figures of good things to come, and so all things were the more obscure and dark; in the new is an accomplishment and exhibiting of these things, and so all things more clear. 5. In the Old the pouring out and effusion of the gifts of the Holy Ghost is more narrow and sparing, in the New more large and plentiful. 6. The Old was but for a time, during until the coming of the Messiah; the New is for ever. How the old and new Covenant differ in respect of men. 1. In the Old the Church stood bound to the obedience of the whole Mosaical Law, Moral, Ceremonial, Civil or Judicial; in the New we are bound only to the Spiritual or Moral worship, and the use of the Sacraments. 2. The Old was made and tied to one certain Nation, the people of Israel; but the New belongeth to all Nations, the Church is Catholic and Universal. Such things as may rightly be gathered from the Scriptures, are even as if they were written therein: For in the Scriptures 1. Some things are not indeed, and yet are said to be; as, that God sitteth, that he hath eyes, ears, hands, mouth, and such like. 2. Some things are indeed, and yet are not said to be expressly; so that though the same words be not there, yet the Doctrine is; as, that the holy Ghost is God, that he proceedeth equally from the Father & the Son, That there are two Sacraments, That Christ is God of himself, & Consubstantial with the Father; and yet indeed these are there plainly enough expressed, though not in the selfsame, and just so many words. 3. Some things neither are, neither are said to be; as, that an Image and an Idol are things different in themselves. 4. Some things are, and are said to be; as, that there is one God, and one Mediator between God and Man. As the Scripture is the pure word of God, so this word is only, properly and truly the right sense and meaning of the Scripture: For except that be warily observed, and carefully found out, there may seem in some words to be matter 1. Of Falsehood, as when it is said, That the Son knoweth not the day of Judgement, Mat. 13.32. that is, as he is Man. 2. Of Heresy; as, that the Father is greater than the Son, Joh. 14.28. Christ being taken again in the same sense. 3. Of Contradiction; as betwixt that which Christ said (My Father is greater than I) and that which the Apostle said, (that Christ Jesus thought it no robbery to be equal with God, Phil. 2.6.) in all which senses, respect must be had to Christ, either as he is Man, or as he is God. Heretics and other wicked men falsify the word of God four ways: 1. By leaving out something of moment out of the Text. 2. By adding somewhat of their own which may make for them. 3. By perverting it, which they do two ways: 1. By taking that literally, which is meant figuratively. 2. By taking that allegorically, which was spoken properly. 4. By misapplying or turning the places which they allege, to another thing than was intended by the Holy Ghost. All sorts of men are bound to have knowledge in the Scripture, for these Reasons: 1. Because God hath appointed such as are Governors over others, to be Teachers of them that belong to their charge, therefore none ought to be without knowledge, Eph. 6.4. Gen. 18.19. 2. Ignorance is the cause of all error, because the natural man perceiveth not the things that are of God. 3. The want of knowledge is the cause of sundry fearful Judgements, spiritual & temporal, Hos. 4.4, 6. both inward & outward, Is. 1.3, 7. The Scripture is difficult in four respects: 1. In regard of the matter: Many profound and deep mysteries are contained therein; as, the Trinity of persons in the Unity of the Deity, and the Hypostatical Union of the two Natures of Christ in one person; yet so plainly opened in Scripture, as we may well believe these things to be so, though we cannot fully conceive how they should be so. 2. In regard of the manner of writing: Many abstruse phrases are therein, as divers Hebraisms, Metaphors, Allegories, and other Tropes and Figures, which by diligent study of the Scriptures, and careful use of the means, may be found out. 3. In regard of the persons who read them: Natural men are not capable of the things of the Spirit of God, 1 Cor. 2.14. he that is Spiritual discerneth all things, 1 Cor. 2.15. for God giveth unto him the Spirit of revelation, Eph. 1.17. 4. In regard of the manner of searching them; for if men cursorily & carelessly read the Scripture, no marvel if they understand little or nothing thereof. The Reasons why the Scripture is in some respects difficult: 1. To declare unto man his natural blindeness, and to suppress all self-conceit; for by the Mystery of the Word, the wisdom of man is found to be foolishness. 2. To keep holy things from dogs; and so to make a difference betwixt the child of the kingdom and the wicked. 3. To maintain the divine Ordinance of Preaching and Expounding the Scriptures. 4. To raise up in us an appetite after the Word, and an high esteem of it, and to keep us from loathing it: By the perspicuity of it we are kept from starving, and by the difficulty of it from loathing it. 5. To stir us up diligently to study and search the Scriptures, and carefully to use the means whereby we may find out the hidden treasure in it. 6. To make us to call upon him who is the Author of the Scripture, to give us the Spirit of Revelation, and not to read or hear the Word without faithful and earnest prayer. For our help in the finding out of the true sense of the Scripture, there are divers profitable means: As 1. Understanding of the Original Tongues, because divers Errors and Heresies have been drawn from Translations, and every language hath some kinds of speech proper to itself. 2. Skill in the Arts, whereby proper and figurative speeches and phrases may be discerned and distinguished, and the true construction of words, with the just consequents of arguments may be discerned. 3. Knowledge of the Analogy of Faith, that is, of the fundamental points of our Christian Religion, that no sense be made contrary to any of them. 4. Observation of the scope of that place which is interpreted, and of the circumstances going before and following after. 5. Comparing one place with another, as the obscure places with the perspicuous: Thus the meaning of many Types and Prophecies in the Old Testament may be understood, by the application of them in the New. 6. Prayer, for thereby the Spirit of Revelation is obtained, Eph. 1.17. 7. Faith and obedience in & to God's word, so far as it is made known. The four graces needful to use the Scriptures aright: 1. Knowledge, whereby in all things that we do, we may be able to judge what is the good will of God, what is pleasing and acceptable to him, Rom. 12.2. Eph. 5.17. This knowledge is attained by diligent reading of the word, by meditation on what we read, by a reverend conferring thereof, and by a careful humble attention to the preaching thereof. 2. Wisdom, which teacheth us rightly to apply the word, and that both in the true sense and meaning of that particular place which we allege, and also according to the present matter for which it is alleged; otherwise we pervert the Scripture to our own destruction, 2 Pet. 3.16. 3. Faith, whereto the power of the Scriptures is restrained; for the Word is the power of God to every one that believeth, Rom. 1.16. without this all knowledge, all wisdom is in vain. 4. Obedience; for in Religion a man knoweth no more than he practiseth: Happy only which so know, as to do what they know, John 13.17. by neither carelessly neglecting that which is commanded, nor by preposterously doing that which is forbidden. The Scripture contains matter concerning all sorts of persons & things which may be reduced to these 5 Heads: 1. Touching Religion and the right worship of God, they teach how to serve him, and what to believe of God or Man. 1. Touching God, that he is one in Essence, and three in persons. 2. Touching ourselves, 1. That by Creation we were made good, holy and righteous. 2. That by our Fall we are become wretched by reason of sin, and not able of ourselves to think one good thought, or to stir one foot forward toward the Kingdom of heaven. 3. That by Regeneration we are born again, and made the Sons of God by Adoption, and by faith we lay hold on Christ, our Wisdom, our Sanctification, our Righteousness, our Redemption. 3. Touching the Church, That it is the company of the Faithful that have been from the beginning: By them also are we led to know the two Sacraments, and what to believe of the general Judgement that shall be of the godly and ungodly. 2. Touching Kingdoms and Commonwealths, and touching the Duties of Magistrates and Subjects, they inform us how the one ought to rule, and the other to obey; and neither the one nor the other do their duties for conscience, till the Word inform them. 3. Touching Families and Houshold-affairs, in which are Husband and Wife, Parents and Children, Masters and Servants; no duty required of them is omitted, but all contained herein. 4. Touching the private life of every particular person, how to behave ourselves in the whole course of our life. 5. Touching the common life of all men; we learn in them how to lead our lives in every estate, whether we be rich or poor, whether we be high or low; we can be in no estate, but we shall find sufficient store of heavenly precepts and examples to teach us the way wherein we should walk. The way to profit by the Scriptures. 1. We must have recourse by prayer to God the Author of the Scriptures, he only is able to unlock them, and so to bring us into the secret chamber of his presence. 2. We must keep such order in the reading of them, as may stand with our Calling and state of life, and take all opportunity to do it, redeeming this day what we omitted the last. 3. We must understand to what ends & uses they were written; as 1. To teach, that we may learn the Truth. 2. To improve, that we may be kept from error. 3. To correct, that we may be driven from vice. 4. To instruct, that we may be settled in the way of well-doing. 5. To comfort, that in trouble we may be confirmed in patience, and hope of an happy issue. 4. We are to remember that the Scriptures contain matter concerning all sorts of persons and things. 5. We must have the Doctrine of the Scriptures plentifully dwelling in us, not in the mouth, but seated in the heart, that we may be able to rise up being fallen, to stand in the truth, to continue unto the end. The several kinds of neglecters of the Scriptures, and consequently self-enemies to their own souls. 1. Such as care not to read it or hear it at all; of all Books they least respect the Bible. 2. Such as seldom read it, having fair bound Bibles, only to keep them company at Church. 3. Such as read much, but do only read, never search the Scripture, to find out the true sense and meaning thereof. 4. Such as read, and seek out the true sense also, but only to understand the truth of the History, or to maintain discourse, not to be edified in faith, or to have their sins mortified. 5. Such who in searching out the true sense of Scripture, trust to their own skill, wit and understanding, and neglect the preaching or Ministry of the Word. 6. Such who do all they can to be expert in God's Word, but with a traitorous mind, to fight against the truth thereof, as Heretics and such like. Three points to be observed in interpreting of the Scripture. 1. That the phrase be considered, and the proper sense of the words found out. 2. That the order and coherence of the members or parts of the Doctrine which is contained in the Text of Scripture, be declared. 3. That the Doctrine be applied to the use of the Church, which it hath in confirming true opinions, or refuting errors, in knowing of God & ourselves, in exhorting, in comforting, in directing our life. The way how to decide doubtful places of Scripture 1. To respect the Analogy of Faith; that is, to receive no Exposition which is against the ground of Doctrine, that is, against any Article of Faith, or Commandment of the Decalogue, or against any plain Testimony of Scripture. 2. To examine the Antecedent and Consequent matter of that place which is in question. 3. To resort to such places of Scripture as teach the same more clearly. 4. To confer like places together, where though the same words be not spoken of the same thing, yet the like words and form of speaking are used of the like things. 5. When the Controversy is thus judged, we may lawfully also descend to the consent of the Church. 6. An ardent and daily invocating of God, that we may be guided and taught by his holy Spirit. The two proper effects of the Scriptures are, 1. To teach Doctrine, 2 Tim. 3.16. By 1. Laying out of Truth. 2. Confuting of Errors. 2. To exhort out of it, 1 Tim. 6.2. By 1. Stirring up to God. 2. Turning back from evil. The chief Graces which are obtained by the Scriptures. 1. Vocation; we are called by the Spirit inwardly, and by the Word outwardly, 2 Thess. 2.14. 2. Justification; which is an action of God, imputing the righteousness of Christ to us, which is apprehended by Faith, which cometh by hearing the word, Rom. 10. 3. Sanctification; for we are sanctified by the word of God, Joh. 15.3. 4. Knowledge; which is by the word, 1 Joh. 4.6. 5. Faith; which comes by hearing the word preached, Rom. 10.17. 6. Repentance; Peter preached the word, and converted three thousand, Acts 2.38, 41. 7. Hope; for by patience and comfort of the Scriptures we have hope, Rom. 15.4. 8. Love; for it cometh of God by his Word and Spirit, 1 Joh. 4.7. The consideration of the Scriptures Author, being God, presents us with a fourfold use. 1. That they want not, nor stand in need of the confirmation and approbation of the Church or of men. 2. That God himself, who is the inspirer of them, is the best interpreter of them, and the sole and sovereign Judge thereof, 2 Pet. 1.20. 1 Cor. 2.10, 11. 3. That the Minister must preach unto the people, not the invention of his own brain, not the conceits of his own wit, not the excellency of words, not the enticing speech of man's wisdom, but in the plain evidence of the Spirit, and of power, 1 Cor. 11.23. 1 Pet. 4.11. 4. That it belongeth as a special duty to the people of God, to receive, read, study, reverence, obey, and keep the Doctrines delivered in them, forasmuch as they proceed from such an Author, Heb. 2.2, 3. All our words & actions must be directed by this precious Word of God in the holy Scriptures; which is also of a fourfold use, much resembling the former: 1. To teach us the perfection and All-sufficiency of the word of God, not needing the rags of Popish Traditions to be patched unto it. 2. To direct and inform the Ministers what to teach the people, the people what to believe, wherein to rest, whereupon to build their Faith, and to settle their Conscience. 3. To reprove those that desperately rush on in the course of their life, not caring what they do, never consulting with God, or resolving as from God or his Will. 4. To admonish us to be careful how we read the Scriptures, to take profit by reading them, that so we may have direction in all our ways, and learn how to please God, and to abstain from all things that do displease him. The manifold use of the Scriptures, appears by the admirable benefit of well using it; there being no Error in judgement but may be refuted, no Corruption in life but may be redressed, not any true sound Doctrine but may be proved and maintained, not any Virtue or Duty but may be warranted, and the practical performance thereof directed hereby, 2 Tim. 3.16. yea, it is a light to the blind, a guide to the wanderer, a comfort to the distressed, a counsellor to the doubtful, Ps. 119. and a teacher to the unlearned, Prov. 1.4. Lastly, our Saviour Christ, the Prophets and Apostles, all by the Spirit of God have here revealed unto us more than all the wise men of the world did ever know; whence we have just reason to magnify the Books of Scripture, far above all humane writings, the choicest whereof, compared with this holy Writ, are but waste Paper: for these sacred Books fully set out unto us the nature and estate of true felicity, when the profoundest Tract of humane works could never yet reach to the shadow thereof. Let us therefore, in reading, hearing, expounding, conversing, practising, in every action that concerns this sacred Word, always account of it as the Word of the Everliving God; and with the joint powers and faculties both of soul and body maintain it, against all devilish Atheists, that in word or life deny it, seducing Heretics that corrupt it, and all enemies that oppose it, or rebelliously rise against the Sceptre of it. Lo here the sacred Oracle of God, The just man's Anchor, and the sinner's Rod; The lame man's Crutch; the blind man's Eye; the Tree Of Life, or Type of Immortality; A Well of living Waters: Drink of this, And thou shalt thirst no more, but after Bliss; The depth whereof the Natural man ne'er saw. Pray then thou mayst have wherewithal to draw heavens Library, God's Spirit th'Author: Take heed, Tempted Man! with what Spirit thou dost read. §. 3. The Law and Gospel. THe Law of God is a Doctrine delivered of God at the Creation, written in Adam's heart, published by the Ministry either of Angels or of men, and afterward repeated and renewed of him by Moses and the Prophets, teaching what we ought to do, and what not to do; binding reasonable Creatures, always promising to perfect performers of obedience, eternal life, condemning eternally them who perform not this obedience, except Remission be granted for the Mediators sake. Before the Fall, this Law was possible to all men, as to Angels; and if now it be impossible, it is our own fault, for God commanded them when they were possible, neither hath he lost the right of requiring that now, which we lost the power of performing of then at our Parents first birth; yea, after our second birth in Christ (being still in this life but in a state of imperfection) it is impossible, though God commands us to crave and desire of him in this life the perfect fulfilling of the Law: So that God chargeth no more upon us, than he had enabled us to do, and had given us strength to perform; and if there be any impossibility to do it, the fault resteth in ourselves, and not in God: for man by his first Creation was able to keep the whole Law without sinning, for he was made after Gods own Image. God (saith Solomon) made man righteous, Eccl. 7. his heart was full of divine understanding, his will was altogether right, his affections holy, his power absolute to persist and continue such always; but as his nature now is, he cannot keep the Law of God, neither the whole nor any parcel thereof, but is altogether corrupt, his understanding darkened, his will crooked, his affections impure, and his best strength weakness, towards the running of the race of God's Commandments; yea, though assisted by God's grace, and regenerate, yet does not perfectly fulfil the Law, but faileth still in many things: for though a man be now Spiritual, and guided by God's Spirit not to sin as men natural, 1 John 3.9. yet the flesh, the old man, corrupt Nature, is not altogether expelled, but remaining for their humiliation, and the exercise of Grace in their Spiritual combat, hindereth them from doing perfectly the thing they would, and swayeth them oftentimes to the thing they would not. Thus though the Law exacteth such perfect obedience, as no man in this life is able to yield, as appeareth Acts 13.38. Rom. 8.3. & 3.20. Gal. 2.21. yet we must know, that it is impossible only to Nature, but not to Grace; which is thus to be explained. It is possible to Grace, because Grace covereth our failings, not that a man in Grace can perfectly fulfil all things. Christians are not bound at all to the observation of the Judaical Ceremonies; nor are the Judicial Laws of the Jews necessarily to be received or established in any Commonwealth: yet no Christian man whatsoever is freed from the obedience of the Moral Law, for that remains for ever a Rule of obedience to every child of God, though he be not bound to bring the same obedience for his Justification before God; for he is accursed (saith the Law) that faileth in any Commandment, except (saith the Gospel) he be reconciled again in Christ, and in him have the pardon of his transgressions. Whence this is one main difference betwixt the Law and the Gospel, That the Law leaveth no place to repentance, nor affordeth any means to resume that which is lost, or recover that which is decayed: Hear the thunder of the Law, Cursed is every one that continueth not in all things which are written in the Book of the Law, to do them, Gal. 3.10. Listen to the still voice of the Gospel, Repent, Mat. 3.2. & 4.17. Sin no more, Joh. 5.14. & 8.11. Turn you, turn you from your wicked ways, for why will ye die? Ezek. 33.11. In this respect the Law may be resembled to Abishai, the Gospel to David; both of them found their enemy: Abishai would presently have smote him dead; but David wakes him, tells him the danger he was in, and adviseth him to look better to himself, 1 Sam. 26.8, etc. Thus the Law sets forth the rigour of God's Justice; the Gospel the riches of his Mercy: Now indeed a man cannot see his sins to purpose, without the spirit of Bondage, for that must make the Law effectual, as well as the Spirit of Adoption doth the Gospel; that is, except God himself press the Law in our hearts, the Ministers discover our sins to no purpose; they may as soon shake the earth itself, as the heart of a sinner, without the work of God: therefore the first work of the Holy Ghost, is to awaken a sinner, to set upon him his sins, that he may be fit to receive Christ. The Law in general, is that part of God's Word which commands things just, honest and godly; and being thus conceived, it is three-fold● or the parts thereof are three: 1. The Ceremonial Law, concerning Ceremonies, binding the Jews until the coming of the Messiah, that they should be Signs, Symbols, Types or Shadows of Spiritual things to be fulfilled in the Gospel of Christ; this Law prescribed to the Jews Ceremonies, Rites and Orders, to be performed in the Worship of God; and is laid down in the Books of Moses, especially in Leviticus: it concerned the Jews only, and is now wholly abrogated. 2. The Judicial Law, which is that part of God's Word which prescribed Ordinances for the Government of the Jews Commonwealth, and the Civil punishment of offenders: Indeed their whole Civil Order or Government, that is, of the Offices of Magistrates, Judgements, Punishments, Contracts, and of the distinguishing and bounding of Dominions, binding all Abraham's posterity until the coming of the Messiah, that they should be Types of that Order which should be in Christ's Kingdom, that is, of the Spiritual Regiment of the Messiah: This did indeed principally concern the Jews; but yet so far forth as it tendeth to the establishing of the Moral Law, having in it common Equity, it concerneth all people, in all times and places. 3. The Moral Law, which teacheth us what to do, and what not to do, binding all reasonable creatures to perfect obedience, both internal and external; so that it may fully be described in these three points: 1. That part of God's word concerning righteousness and godliness, which was written in Adam's mind by the gift of Creation, and the remnants of it be in every man by the light of Nature; in regard whereof it binds all men. 2. It commandeth perfect obedience, both inward in thought and affection, and outward in speech and action. 3. It bindeth to the curse and punishment every one that faileth in the least duty thereof, though but once, and that in thought only, Gal. 3.10. The sum of the Moral Law is propounded in the Decalogue or Ten Commandments, which many can repeat, but few do understand. The Ceremonial Law must be considered in a double respect: 1. In regard of the observation of it in God's worship, and so it is wholly abrogated. 2. In the scope and substance of it, which is Christ crucified, with his benefits, whom it shadowed out; thus it remaineth still, and is now more plain than ever it was. The Ceremonial Law ceased at the coming of Christ, for these Reasons: 1. There is no more use of a candle when the Sun is risen, nor of the picture when the person is present: Thus was it between the Mosaical Ceremonies and Christ. 2. The renting of the vail of the Temple at Christ's suffering, and the destruction thereof not long after, show the same. 3. Christ was a new High Priest after the order of Melchisedeck, who was greater than Aaron, and therefore his order was to cease at the coming of this worthier. 4. Christ's coming made us to be of age, when as before men were children, and nothing differing from servants. Again, the Ceremonial and Civil, or Judicial Laws, are wholly abrogated as touching obedience, so that there is no necessity any more of observing them: 1. Because they were to continue only unto the coming of the Messiah, Gen. 49.10. Eph. 2.14. 2. Because the Messiah being exhibited, the Types cease, such as were the Ceremonial Laws, Col. 2.17. yet is not the Moral Law in like manner abrogated; for this after Christ was exhibited, ceased indeed as touching the curse and constraint, but not as touching obedience: for Christ fulfilled not the Law, and redeemed us from the curse of it, that we should continue and persist in sins and enmity with God. The use of the Ceremonial and Judicial Laws, against Anabaptists that would shut the Old Testament out of the Church of Christ, and under pretence of his Spirit, be a Law unto themselves: 1. The first and principal use of the Ceremonial and Judicial Laws of Moses, was to serve as a Schoolmaster unto Christ and his Kingdom. 2. By these God would have his own people sorted out from others, for his own glory and their salvation. 3. Obedience, or the observing of the Moral Ordinances. 4. An exercise and a testification of their obedience towards God. 5. Unto most of the ceremonies, such as signified Christ's benefits, was proper & peculiar the sealing of God's Covenant, or the confirmation of faith, to signify what benefits God would give by the Messiah to believers. 6. They served for the preservation of that Mosaical Regiment until the coming of the Messiah. 7. Although they are now so abolished, as the observation of them is not now required as concerning the Types, yet these things are perpetual, which are signified by them, and therefore are a confirmation of the new Testament, as well as the Oracles & Prophecies of the old, concerning the Messiah & his kingdom, for types are visible promises. The difference betwixt the Moral, Ceremonial & Civil or Judicial Laws. 1. The Moral Law is known by Nature, Rom. 2.15. and from the Creation, because Men and Angels were created according to the Image of God: The Ceremonial and Judicial Laws are not known by Nature, but are instituted according to the diversity of causes and circumstances. 2. The Moral Law was published and written by God himself, and using the mediation of Angels, which was not altogether so with the other Laws. 3. The Moral Law binds all men, and in part the Angels also; the Ceremonial and Judicial Laws were only prescribed unto the people of Israel. 4. The Moral Law was first given as most worthy, the other afterward, as not so much to be regarded in respect of it. 5. The Laws of the Decalogue are perpetual, the other were delivered at a certain time, and again abolished. Thus the Moral Law engraven in Tables of Stone, was kept in the Ark, which was a sign that it should last perpetually, but the other Laws were to last only to the fulfilling of all by Christ. 6. The Moral Laws speak of both internal and external obedience, the other of external only; albeit, neither doth this please God, without the internal and moral obedience. 7. The Moral Laws are not limited by certain circumstances, but are general, the Ceremonial and Civil Laws are more special. 8. The Ceremonial Law hath been oftentimes broken without sin, but the Moral Law never without some special countermand from God, as when Abraham was bid to kill his Son, and the Israelites to rob the Egyptians, Exod. 12.36. 9 The Ceremonial and Civil Laws are types or figures of other things, for whose cause they were ordained; the Moral signify or prefigure nothing, but are signified by the Rites and Ceremonies. 10. The Moral Law being neglected, maketh men worse than Infidels, yea then bruit beasts, Isa. 1.3. but the Ceremonial neglected, made men only worse than the servants and peculiar people of God. 11. The Moral are the principal service and worship of God: The Ceremonial and Civil serve for the Moral Ordinances, that obedience to them be rightly performed. 12. The Ceremonial Law was very chargeable and costly, burdensome and grievous; but the Moral Law requireth only the right disposition of the heart, and then obedience in practice will easily follow. 13. The Ceremonial give place unto the Moral; the Moral give not place unto the Ceremonial. The Moral Law, the Natural Law, and the Decalogue do differ thus: 1. The Decalogue is the sum of the Moral Laws, which are scattered throughout the whole Scriptures. 2. The Natural Law doth not differ from the Moral in nature not corrupted, but in nature corrupted; a good part of the Natural Law is darkened by sins, and but a little part, only concerning the obedience due to God, was left remaining after the Fall; for which cause God hath in his Church repeated again, and declared the whole Sentence and Doctrine of the Law. The difference between the Law and the Gospel: 1. In the manner of their Manifestation: The Law is known by Nature; the Gospel was manifested from above: the Law is Natural, and was in man's Nature before the Fall; but the Gospel is Spiritual, revealed after the Fall in the Covenant of Grace. 2. In their Matter or Doctrine: The Law teacheth us what to do and perform; the Gospel teacheth how we may be such in Christ. 3. In their Promises: The Law promises eternal life and all good things, with a condition of our own proper and perfect righteousness and obedience remaining in us; the Gospel promiseth the same with a condition of Faith in Christ, whereby we embrace his obedience performed for us. Now with this condition of Faith is joined by an indissoluble knot and bond, the condition of new-obedience. Thus the Law promiseth life to the worker and doer of it, Rom. 10.5. but the Gospel offereth salvation to him that worketh not, but believeth him that justifieth the ungodly, Rom. 4.5. not considering Faith as a work, but as an instrument apprehending Christ, by whom we are made righteous. So the Law sets forth God's Justice in rigour, without Mercy; but the Gospel sets out Justice and Mercy united in Christ: therefore the Law is called the Ministry of condemnation and of death, 2 Cor. 3.7, 9 but the Gospel shows mercy to man's sins in and by Christ, if we repent and believe. Thus the Law requireth a perfect righteousness within us, but the Gospel revealeth our acceptance with God by imputed righteousness. In like manner the difference between the Righteousness of the Law & that of Faith, stands thus: 1. The Law requireth it of ourselves; but Faith calleth us from ourselves to seek it in Christ. 2. The Law requireth us to observe and do all that it commandeth, otherwise it threatneth the curse; but Faith requireth only that we truly believe. 3. The righteousness of the Law coming from ourselves, should set up Merit and put away Grace; but that of Faith which is from God, taketh away Merit, and setteth up Grace. As there is a double keeping of the Law, 1. A strict and exact keeping of it. 2. An Evangelical keeping of it, that is, when we desire and endeavour to fulfil the Law in all things. So accordingly there is a double curse: 1. A curse that follows the breach of the Moral Law, that belongs to all mankind till they be in Christ. 2. An Evangelical curse that follows upon the Evangelical breach of the Law. This is the curse of the Gospel, which cannot be repealed, and is more terrible than the curse of the Law. Which curse consists in four things: 1. A separation from Grace, Goodness and Holiness. 2. A separation from the presence of God, that is, from the joy, influence and protection of God. 3. A curse on the outward estate, wherein a man may be cursed in the midst of plenty. 4. The eternal curse at the day of Judgement: And in this fourfold curse we must note, that men may be cursed, though the curse be not executed. Though no man can perfectly keep the Law, yet is it of most excellent use these three ways: 1. To humble us, in regard of our miserable estate hereby discovered. 2. To be a Rule of good life unto us. 3. To be a Schoolmaster to bring us unto Christ, driving us unto him as our only Refuge, to be made righteous by faith, Gal. 3.24. God willeth us to desire in this life the perfect fulfilling of the Law, for these Reasons: 1. Because in those that desire it, he will at length effectuate it hereafter. 2. That we may now go forward in godliness, according to God's rule. 3. That by this desire of fulfilling the Law, God may exercise us in Repentance and Obedience. This perfection is here two ways to be understood: 1. As it is opposed to imperfections and wants, and this is perfection of degrees, whereby the Law is kept without failing in any thing: Thus no man can keep the Law. 2. As it is opposed to hypocrisy, and this is called perfection of parts, whereby what is outwardly professed, is inwardly embraced, so that as the outward part maketh a good show, the inward part is also right and sincere: Thus David, Josiah and others are said to be perfect, and not otherwise; and thus every regenerate man can and doth approve himself in some measure for perfect, though amidst great weaknesses. Again, a man may be said to be perfect 1. Comparatively, in regard of others that are more imperfect. 2. In endeavour, when a man setteth himself so much as possibly he can to keep, not some, but all and every of the Commandments of God. Though the Law is impossible even to the regenerate in respect of God, that is, as touching the perfect inward and outward obedience of the Law, yet is the Law thus possible to them, and them only: 1. As concerning outward Order and Discipline. 2. By the benefits of Justification and Regeneration, both which we obtain by Faith. 3. As touching the beginning of inward and outward obedience in this life, 1 Joh. 5.3. and as concerning the imputation of Christ's Righteousness. Christ fulfilleth the Law three ways; viz. 1. By his doctrine, 1. By teaching it, that is, by repurging and purifying it from errors and corruptions, and by restoring the true doctrine and understanding thereof, Mat. 5.6, 7. and by restoring unto it his proper meaning and true use, as when he corrected the corrupt interpretations thereof by the Pharisees. 2. By revealing the right way whereby the Law may be fulfilled. 2. By his person, 1. By paying sufficient punishment for our sins, Rom. 8.3. By becoming accursed to the Law, in suffering death upon the Cross for us. 2. By his own Righteousness, Heb. 7.26. By performing perfect obedience unto the Law, doing all that the Law required: Thus was he said to be under the Law, Gal. 4.4. 3. In men, of 2 sorts: 1. Elect, in whom he fulfilled the Law two ways: 1. By creating Faith in their hearts, whereby they lay hold on Christ, who for them fulfilled it. 2. By giving them his own Spirit, thereby reforming them unto the Image of God, Rom. 6. & 7. making them endeavour to fulfil the Law, which in Christ is accepted for perfect obedience in this life, and in the life to come is perfect obedience indeed. 2. Unbelievers, in whom Christ fulfilleth the Law, when he executeth the curse of the Law upon them; for that is a part of the Law, and the execution and enduring of the curse is one fulfilling of the Law. The uses or ends of the Law; viz. 1. Maintenance of Order and Discipline, as well in the regenerate as unregenerate. 2. That we may know that God is, and what he is. 3. The knowledge of sin. 4. A preparing to fearful horror in the thoughts and consciences of the wicked. 5. A mean whereby Repentance may be kindled and increased in God's children. 6. A Level or Rule of living unto the faithful. The principal uses of the Moral Law: 1. The preserving and maintaining of Discipline both in the Church and without also, 1 Tim. 1.9. 2. The acknowledgement and accusing of sin in the regenerate and unregenerate, Rom. 3.20. 3. An instructing and informing concerning the true service and worship of God; and this use of the Moral Law is proper to the regenerate, Jer. 31.33. Psal. 1.2. & 119.50. The less principal uses of the Moral Law: 1. It is a Testimony of God, that there is a God, as likewise who and what he is. 2. It is a Testimony of the excellency of man's Nature, which was before the Fall, and which shall be in the life to come. 3. It is a Testimony of eternal life, for in this life it hath not its end in us. How far the whole Law is abrogated: 1. As touching Justification; because Judgement is not given according to the Law (for that Judgement would condemn us) but according to the Gospel. 2. As touching constraint, we are under Grace, and therefore we are stirred up by the Spirit of Christ to yield voluntary obedience unto the Law: for now the Law doth not wrest obedience from us as a Tyrant, because Christ beginneth voluntary and free obedience in us by his Spirit. The causes or the chief ends for which the Sacrifices under the Law were instituted and ordained: 1. To maintain the public Assemblies of the faithful, and their meetings together to serve the Lord. 2. That they might be shadows of good things to come, to put them in mind of Christ and his sacrifice, who is therefore called The Lamb slain from the beginning of the world, Rev. 13.8. 3. They were as the Sacraments of the Church, and Testimonies of Gods infallible promise made to the Father's touching salvation in the Messiah to come. 4. They served to be as an open confession of their Faith, what God they served, and in whom they believed, and that they hated and detested the vanity and the Idolatry of the Gentiles. 5. They were also a Testification of their thankfulness for sundry benefits received, that thereby they might be taught to acknowledge from whence they came. 6. They served for the maintenance of the Ministry, and consequently for the furtherance of the worship of God, Deut. 18.3, 4. 1 Cor. 9.13. Under the Law the Priests as Priests 1. Were ordinary Ministers of the old Church. 2. Were appointed by men. 3. Were tied to the Doctrine of Moses and the Prophets, which they learned not from God immediately, but mediately by men. 4. They might err in Doctrine and Counsels, and did err often, when they departed from the Rule of the Prophets. So that the difference between the Priests and the Prophets stands thus: 1. The Priests were ordained out of one certain Tribe, the Levitical; but God raised up Prophets out of any Tribe. 2. The Prophets were called extraordinarily and immediately by God himself, and so received from him the Doctrine which they were to declare to men. 3. They were so guided by the special motion of the Holy Ghost, that they could not err in that Doctrine which they uttered to men in the name of God; but with the Priests it was otherwise. In the Law, as the Priesthood, so the Priest was twofold: 1. Signifying or typical, who was a person appointed by God 1. To offer typical Sacrifices. 2. To make intercession for himself and others. 3. To declare to the people the Doctrine of the Law, and the Promise of the Messiah and true Sacrifice which was to come. 2. Signified, that is, Christ, of whom the most notable Type was the High Priest himself. The things that were proper and peculiar to the high Priest only: 1. He alone entered into the Tabernacle, called The Holiest of all, or Sanctuary, and that but once every year. 2. His raiment was more gorgeous than the vesture of the other Priests. 3. He was set over the rest. 4. He only was consulted with in matters doubtful, touching Religion or the Common-weal. 5. He did therefore govern and order some Counsels and Offices of the State and Kingdom, and did see that all things were lawfully administered. They that were under the Law were of three sorts; viz. 1. Israelites, which were of Abraham's posterity, and were necessarily bound by the Law to observe Circumcision and the Ceremonies. 2. Proselytes, who of the Gentiles were converted unto the Jews, and did more and more, for confirming of their faith, submit themselves unto Circumcision, and the whole Ceremonial Law. 3. Those of the Gentiles who were converted unto the Jews, but did not observe the Ceremonies; these embraced only the Doctrine and Promises of God: And unto the Gentiles and Proselytes it was free to keep or not to keep Circumcision and the Ceremonies. Four special Sects among the Jews under the Law: 1. The Essens, who were like Popish Monks and Friars, which did separate themselves from the people, vowing and dedicating themselves to live in perpetual Sanctity. 2. The Sadduces, who did expound the Law according to the letter and syllable, and withal denied the Resurrection and Immortality of the Soul, as appears Acts 2.3, 8. 3. The Pharisees, who did forsake the common Exposition of the Scribes, and taught and framed a more exact and strict Exposition of the Law, according to the Traditions of the Fathers: These Pharisees were by office Scribes, as appears by comparing Joh. 1.29. with ver. 24. 4. Herodians, who (as some think) were Courtiers, who held and taught that Herod was the Messiah. The Church of Rome erreth grossly in Confounding the Law and the Gospel, under pretence that the Precepts of both are the same for substance; that both require righteousness, both promise life & threaten death; both command faith, repentance and obedience: Put his opinion overturns true Religion, and is erroneous, for these Reasons: 1. Adam in his innocency knew the Law, but he knew nothing then of believing, in Christ; and though both require righteousness, promise life and threaten death, yet the manner is far different. 2. Likewise they differ in the commanding of faith; for the Gospel commandeth faith, not as a work done, as the Law doth, but as an instrument laying hold on Christ. Again, the Law commands faith generally, as to believe in God, and to believe his word to be true; but besides this, the Gospel requires a particular faith in Christ the Redeemer, whom the Law never knew. 3. The Law commandeth not Repentance, for the knowledge of the Law was in Adam's heart, when he needed no Repentance: True Repentance therefore is a saving Grace, wrought and commanded only by the Gospel. 4. Though obedience be commanded both by the Law and the Gospel, yet not in the same manner: The Law commandeth obedience every way perfect, both in parts and in degrees, and alloweth no other; but the Gospel in Christ approveth imperfect obedience, that is, an endeavour in all things to obey and please God, if it be without hypocrisy. Again, the Law commandeth obedience as a work to be done for the obtaining of salvation, but the Gospel requires obedience, only to testify our faith and thankfulness to God. This is not the only Error touching the Law; there are certain people in the world, living under a Christian Climate, known by the Name of New-Libertines, who say, The Old Testament is abrogated; others think us necessarily tied to all the Judicials of Moses; boldly affirming, That the Laws Judicial of Moses belong as well unto Christians, as they did unto the Jews: Others have entertained an Opinion, That Love was now come in the place of the Ten Commandments: Others will not have God's Law to be preached, nor the Conscience of sinners to be terrified and troubled with the Judgements of God; yea, it hath been held, How that it was utterly unlawful for the Elect, so much as to think, much less to speak or hear of the fear of God which the Law preacheth. Now the common Objection of such men is, That Christians are not ruled by the Law, but by the Spirit of Regeneration, according as it is said, Ye are not under the Law, but under Grace. Again, the Law is not given unto the righteous man, therefore it is not to be taught in the Church of Christ. But the Answer hereto is as ancient as the Error; Christians indeed are not ruled, that is, are not compelled and constrained by the Law and fear of punishment unto whatsoever Discipline or Order, like as are the wicked; but yet they are taught and instructed by the Law of God, what worship is pleasing unto God: and the Holy Ghost useth the voice of the Law, to teach and incline them to an obedience, not constrained or hypocritical, but true or voluntary; so that not only the Law commandeth them what to do, but the Spirit also of Grace doth give them ability to obey: For this is not to be under the Law, and the Law not to be given to the righteous; so that the Bond and Doctrine remaineth, although the Condemnation and Constraint be taken away. Let no Christian man whatsoever therefore think that he is freed from the obedience of the Moral Law; for the compleatness and perfection of our wisdom and salvation which we have in Christ, doth not exclude, but include rather and comprehend the Doctrine of the Law: Think not that Christ came to destroy the Law or the Prophets; no, he came not to destroy, but to fulfil them, Mat. 5.17. neither think that we make the Law of none effect through faith, for thereby we establish the Law, Rom. 3.3. which showeth us what is to be done; and the Gospel, by the Spirit of Regeneration, ministereth unto us power both to will and to do. The word Gospel signifieth Good tidings; but it is generally taken for that Doctrine which containeth the Promise of forgiveness of sins to the penitent, and life everlasting, made unto us of God in the Word by his Son. It is the Doctrine made manifest of God by his Son the Mediator, presently after the fall of mankind into sin and death, promising all believing and repentant sinner's remission of sins, and their receiving into favour and life everlasting, freely to be granted through and for his Son the Mediator: By which Doctrine the Holy Ghost doth forcibly kindle and work in the hearts of the chosen, faith, repentance, and the beginning of everlasting life. This Gospel is the Key which openeth the Kingdom of Heaven to all Believers, and shutteth it against Unbelievers; when by the commandment of Christ it is publicly declared to all and every one of the faithful, that all their sins are pardoned them for the Merit of Christ, so often as they embrace by a lively faith the Promise of the Gospel; but on the other side it is denounced to all Infidels and Hypocrites, That so long the wrath of God and everlasting damnation doth lie on them, as they persist in their wickedness, Joh. 20.23. Mat. 16.19. according to which Testimony of the Gospel God will judge them, as well in this life as in the life to come. This Gospel was first made known in Paradise, Gen. 3.15. and afterward God did spread it abroad by the the Patriarches and Prophets, Gen. 22.18. & 49.10, 11. Rom. 1.2. shadowed it by Sacrifices and other Ceremonies of the Law, Joh. 5.46. Heb. 10.7. and lastly accomplished it by his only begotten Son, Rom. 10.4. Gal. 4.4. Heb. 13.8. All those things which are promised us in the Gospel, are necessary for a Christian man to believe, Joh. 20.31. the sum whereof is briefly comprised in the Creed of the Apostles, or the Articles of the Catholic and undoubted Faith of all Christians. So that these Promises of the Gospel are limited with the condition of Faith and Repentance, being indefinite in regard of whole mankind, and universal only to Believers; and therefore men are not brought within the Covenant by the supposed Doctrine of Universal Grace and Redemption: for had there always in the Old Testament such an Universal Grace been given to all, whereby they might be saved if they would, they would never have thought so grossly of God as some of them did; nor could the Heathen have had such carnal conceits of God as we find they had, had they had but one spark of true knowledge of the Messiah: and therefore howsoever the Heathen had so much knowledge of God, as made them without excuse, yet we are to hold, That before Christ's coming they were left to themselves, and forsaken of God in his just Judgement, in regard of his special grace and favour; yea, in the first Age of the world there were some that were the sons of God, others the daughters of men, Gen. 6.2. After the Flood, some the children of the Flesh, others the children of the Promise, Gal. 4.29. And under the Law, a people of God, and no people, Hos. 1.10. which distinction of man and man, people and people, could not be, were the opinion of Universal Grace otherwise then false and erroneous. The Gospel indeed, which is that part of God's Word touching remission of sins and salvation, is by our Saviour commanded to be preached to all Nations; and though the Promises therein contained are near us, yet unless God clear them, we see them no more than Mary Magdalen did Jesus, though he stood near enough to her, or the Disciples with whom he conversed on the way, or Hagar the Well, till their eyes were open; but to as many as are Gods chosen, this his soft voice, or the voice of the Gospel, is said to be a clearing of the Promises, and the immediate Testimony of the Spirit, both which always go together, and are never disjoined; and to them only doth God impute for perfect righteousness the Merit of Christ set forth in this Gospel, and restoreth salvation unto them, for that in them alone he obtaineth the end both of his Creation, and of his delivery and Justification, even his praise and glory, for they only acknowledge this benefit of God, and yield thanks unto him for it, the rest despise it. The truth and certainty of the Gospel, that is, of the Promise of Grace, appeareth, 1. By the Testimony of the Holy Ghost. 2. By the Prophecies which have been uttered by the Prophets and other holy men. 3. By the fulfilling of these Prophecies, which was accomplished in the New Testament. 4. By the Miracles whereby the Doctrine of the Gospel was confirmed. 5. By the end or property of the Gospel, because that alone showeth the way how to escape death and sin. It is called the Gospel of Peace, in a double respect: 1. Of the subject matter, which is the Peace and Reconciliation which Christ the Mediator made between God and Man. 2. Of the effect, being to work peace in them that hear and believe it; the Spirit first moving us to embrace the Reconciliation offered therein, and then quieting our Conscience. The proper effects of the Gospel are faith, Rom. 10.17. & 1.16. 2 Cor. 3.8. and our whole conversion unto God, Justification, Regeneration and Salvation, which are the effects of faith: And herein the Gospel mainly differs from the Law; for the Law is the Ministry of death, and killeth; but the Gospel is the Ministry of life and of the Spirit, that is, it hath the forcible operation of the Holy Ghost adjoined, and quickeneth. The Law by itself without the Gospel, is only the letter, that is, the outward preaching, and bare knowledge of those things which we ought to do; teaching indeed our duty, and that righteousness which God requireth at our hands, but not enabling us to perform that righteousness, neither showing us any hope to attain thereunto by another, but rather accusing and condemning our unrighteousness; but the Gospel is the instrument of the Holy Ghost, which he properly useth to kindle faith in us, whereby we who before were dead are again quickened, and receive strength to perform the Law: For through faith in Christ our Mediator the Law ceaseth to be unto us the Ministry of death, and is become Spiritual, that is, the instrument of the Holy Ghost, whereby he forcibly moveth our hearts to serve God. Perfect Obedience is the Laws Command, Do this and live; which Morally doth stand For ever: But Man's fallen, and hath not power Now to obey it perfectly an hour. Man, thank thyself; before thy fatal Fall Thou hadst sufficient power to keep them all. Behold the Gospel, th'Olive-Dove of Peace; As Sin, so Grace hence much more doth increase. Sin not therefore, sin not; Oh do not grieve That Blessed Spirit, but Believe and live. §. 4. The Word Preached. IT hath been accounted State-policy to defend little Preaching and less Hearing, but Ignorance can uphold no Kingdom: Religion and the knowledge of it, is the Pillar both of Church and State; the want whereof is the cause of Tumults, Insurrections and Seditions: True Religion is a Bulwark and a Castle of Defence to any Kingdom, the very chariots and horsemen of Israel, 2 Kings 2.12. Now the Preaching of the Word of God, is properly the Expounding of some part thereof, teaching hence the duties to be followed, and the sins to be avoided, and exhorting to do accordingly; so that every discourse upon a Text of Scripture is not Preaching; but he that so Expoundeth and applieth the Word, that his Ministry may be as salt unto his hearers, he it is that Preacheth the Word indeed: And they who may Preach this Word of God, are only such as are outwardly sent of God ordinarily; and when extraordinary necessity requireth, than all such as are inwardly stirred up and enabled thereto by the Spirit of God. The Word Preached by the inward operation of God's holy Spirit, is the ordinary means of working in our heart's Faith, the instrument of our Justification and Salvation; and this Word thus working Faith, is the Gospel: For the Law driveth to despair, but the Gospel erecteth by Hope, the Law threatneth and filleth with fear, the Gospel promiseth and filleth with comfort; the Law showeth our miserable estate, and what need we have of a Saviour, the Gospel showeth a remedy against this misery, and pointeth out unto us our Saviour. The Preaching of the Word, and the Administration of the Sacraments, are all one in substance; for in the one the will of God is seen, in the other heard: which ought to be dispensed purely, plainly and sincerely, without the mixture of humane Inventions. This was Paul's special care, My word and my preaching (saith he) stood not in the enticing speech of man's wisdom, but in plain evidence of the Spirit and of power, that your faith should not be in the wisdom of men, but in the power of God, 1 Cor. 2.4, 5. Indeed there is a place for Arts and Tongues, and humane learning, with every dispenser of the Word, wherein he may use them with great commendation, as in his private preparation, but not in the public dispensation, whereby he seasoneth men's hearts unto God; that the Word of God alone must do, for to it alone belongs the Promise of the Spirit, Isa. 59.21. and therefore must he use great discretion in this Ministry, endeavouring so to speak, that the Spirit may take delight to accompany the same; otherwise he may discourse a year of Sabbaths, till he hath made his Lungs drier than his matter, yet all will be to as vain a purpose as his humane wisdom was; for that only is true preaching, which expels the natural ignorance of man's heart, and gives this light of knowledge to the mind and conscience, which leadeth men unto God. Again, Ministers in dispensing Gods Word, must content themselves with the Testimony of Scripture alone, for the end of the Ministry is to work and confirm Faith, and to settle and build up the Conscience in the truth of Religion, and matters concerning Salvation, which no other word can do, save only the Word of God in Scripture, that hath sufficient authority in itself, from which Conscience cannot appeal. The order to be observed in Preaching: 1. The Law is to be proposed, that thence we may know our misery. 2. That we may not despair after our misery is known unto us, the Gospel is to be taught, which both gives us a certain hope of returning into God's promised favour by Christ our Mediator, and showeth us the manner how we are to repent. 3. The Law is again to be taught, that it may be the level and square of our actions, lest after we attain unto our delivery, we prove careless and wanton. The Duties required of Ministers in the delivery of the Word: 1. It behoveth them to set themselves as in God's presence, and consider that they are his Messengers, and speak in his name, and are as it were his mouth. 2. To aim at his glory who hath called them, not at their own. 3. Duly to come well prepared and provided, as a wise Scribe taught to the Kingdom of heaven. 4. To regard not only the matter which they handle, but the manner of handling. 5. Not to gird and glance at sin to show his own wit, but to pierce the very heart of it with the two-edged Sword of God's Word. 6. To speak to the people with understanding, not flying aloft, above the reach and capacity of those to whom they speak. 7. To content themselves with the purity and simplicity of the Word, which is sufficient in itself to expound itself, and able, yea only able to give direction and satisfaction to the Conscience. The whole Exercise consisteth 1. Of Prayer, 1. Before exercise, and therein we must in the Name of Christ 1. Confess our sins: And for the better performance whereof, we must remember, 1. The Majesty of God. 2. The Mercy of God. 3. Our own Unworthiness. 2. Crave pardon for the same. 3. Desire the continuance of God's mercies, and the assistance of his Spirit Generally, in all things. Particularly, for that Exercise. 2. After exercise, consisting of these 2 parts: 1. Invocation, which is twofold 1. Particular, as for the sanctifying of the particulars that have been propounded. 2. General, as for the Church Generally, every where. Particularly 1. For the Commonwealth. 2. For Rulers in Authority. 3. For the People and Commons. 2. Thanksgiving for God's Mercies bestowed 1. Upon the whole Church every where. 2. Upon these Realms, or upon any part or member of the same. 2. Of Interpreting & handling of the Word: And in the deducting of the same these two things are to be stood upon, 1. A preparation unto Doctrine, wherein is showed, 1. The Coherence of the Text with the former, if there be any, or else the occasion of the Text. 2. The drift of the Spirit of God in that parcel of Scripture that is handled. 3. The Division of it into the parts. 4. The Paraphrase or sum of the words. 2. Doctrine itself; in the pursuit whereof 3 things are to be observed, 1. The gathering of the Doctrine, 1. Out of the Coherence. 3. Out of the drift. 3. Out of the Division. 4. Out of the words themselves, 1. In the Sense. 2. In the Meditating of them. 2. The proof of the Doctrine, which is either by 1. Reason, taken out of the word. 2. The Text itself. 3. The use of the Doctrine, which is 1. For Knowledge, 1. To confute Falsehood. 2. To confirm Truth. 2. For Conscience, 1. To comfort the afflicted. 2. To humble the proud. The word of God must be preached with boldness, Eph. 6.19. which is manifested 1. By an equal and impartial preaching of the word without respect of persons. 2. By a declaration of the whole truth of God as occasion requireth, concealing no part thereof for any by-respects of favour, fear, reward or danger, Acts 20.27. 3. By a grave, plain, free delivery of God's word, without affectation or popular applause, Gal. 1.10. 4. By reproving sin, and that with authority, Tit. 2.15. that transgressors may be ashamed and tremble. 5. By despising all shame, fear, reproach and disgrace, which by profane and wicked persons may be brought upon the Ministers for performing their Calling as they ought. Repetition of the same points that have been formerly handled, is very expedient, for these Reasons: 1. Because men are commonly dull in hearing, slack in coming, weak in remembering, and fow in practising. 2. Because it is safe and sure for all hearers to have often repetitions; many witnesses make sure work, and confirm strongly and steadfastly the things taught, Phil. 3.1. 3. Because repetitions work a deeper impression in us, and serve to beat it into the Conscience, as well as into the understanding; but the best repetition, is when we make repetition of it to ourselves by practising it. The end and purpose of Gods instituting the Ministry of the word was, 1. That God may be invocated and magnified in this life by mankind, not only privately, but also by the public voice of the Church. 2. That the public and ordinary preaching of the Doctrine, the pouring out of prayers, and giving of thanks, and the use of the Sacraments, may be an exercise to stir up and cherish faith and godliness, as which without exercise doth easily through our infirmity wax cold. 3. That men may provoke one another by their example unto godliness, and to the magnifying and praising of God, Psa. 22.22. 4. That there may be preserved and maintained a consent and agreement in the Church, in the Doctrine and Worship of God, Eph. 4.11, 12, 13. 5. That the Church may be seen and heard among men, and may be discerned from the other Blasphemous and Idolatrous multitude of men; and that the Elect may be gathered to the true Church, and the Reprobate be left the more excuseless, Rom. 10.18. 6. That God may apply himself unto our infirmity, by teaching men by men. 7. That God may show his love towards men, in that he vouchsafes to admit them to be Ministers of that great and weighty work, which also the Son of God himself did administer. 8. That by this exceeding love of God to us sons of men, we might be won in all humility and thankfulness to receive the word, and in obedience to practise the same in our life and conversation. Our obedience towards the Ministry, comprehendeth, 1. Reverence, that is, an acknowledging of God's Order and Will in the ordaining and maintaining of the Ministry, and in the gathering of his Church by it; that is, a declaration both in words and deeds of this our acknowledgement and judgement of the Ministry, 1 Cor. 4.7. 2. Love, whereby we gladly both frequent divine Assemblies, and hear and learn the Doctrine of the Church, and wish well unto the faithful Ministers of the Church, not only in respect of that duty of charity which we own, but also in respect of the Ministry which they discharge. 3. Obedience in those things which are belonging to the Ministry; whereunto belong the works of love towards God and our Neighbour, even the whole life of a Christian, which is that Spiritual and Moral Sabbath. 4. Thankfulness, that is, such duties as tend to the preservation and maintenance of the Ministry, that it may be honestly provided for; for God will have his ministry to be maintained to the end of the world. 5. Lenity and moderation in bearing with such infirmities of the Ministers, as do not enormously or manifestly corrupt or hinder the Ministry, and hurt the Church by offence, 1 Tim. 5.19. It is the duty of all men to further the work of the Ministry, and by all means to promote it: which may be done by these means; 1. By commending to God by Prayer the Ministry of his own Ordinance, and that he would send able Ministers where they are wanting, Matth. 9.38. and continue them where they are, and by our thankfulness to him for bestowing this gift on us, which he hath denied to many places and people. 2. By repenting of those sins which may hinder either the obtaining or continuing of it, Isa. 62.7. 3. By making a reverend use of this gift of God, in being subject unto it, governed and reform by it, Heb. 13.7. 4. By lamenting the state of the Church, which is destitute or deprived of this gift, Psal. 74.9. 5. By providing in time of vacancy sufficient men, whom God must choose, before we make choice of; Patrons shall one day answer to God for the souls of such as perish through their default. 6. By acknowledging ourselves unworthy of so great a blessing, and by giving up our whole selves unto God for it. To despise and resist the Ministry of the word, or the Ministers therein, is to despise and resist even God himself: 1. Because they come not in their own name, neither do they discharge their own Message; they are no other than the mouth of God, they come not from themselves, neither for themselves, their Authority and Calling is from God, 1 Cor. 3.5. 2. God doth account all things done to them, in the execution of their Ministry, as done to himself, Matth. 10.40. Let their profane Persecutors of these Times seriously consider hereof. The greater our means are to prevent sin, the more we offend, if we reject those means: 1. Because such sin against knowledge, having the word to instruct them, and their own consciences to convince them; knowledge maketh every sin the greater, Luk. 2.47. Joh. 15.22. 2. Because it argueth obstinacy, and hardness of heart, and wilfulness, which maketh the sinner the more sinful. The parallel of the Ministry of the word and Salt, as it is comparatively set down in Mat. 5.13. 1. Salt will by't and fret being applied, the nature thereof being hot and dry; so the Law being applied, doth rip up men's hearts to make them see their sins; it doth fret and by't them by the curse thereof, to cause them to renounce themselves. 2. Salt makes meat savoury unto our taste; so the Gospel being preached, and men thereby feeling their corruptions like rottenness in their souls, may by the blessing of the Spirit be thereby seasoned with Graces, and so reconciled unto God, and made savoury in his sight. 3. Salt preserveth meats from putrefaction, by drawing out of them superfluous moistness; so the Law and the Gospel being continually dispensed, sin and corruption may be daily mortified and consumed both in heart and life, and expelled thence like superfluous humours. In this calling of the Ministry, there be especially four kinds of unsavoury Salt. 1. The blind watchmen that have no knowledge, and dumb dogs that cannot bark, Isa. 56.10. that is, such as either cannot or will not dispense God's word for the salvation of men's souls. 2. Heretical teachers, who preach false and damnable doctrine, such as doth not season, but poison and destroy the soul, Deut. 30.1, 2. 2 Tim. 2.17, 18. 3. Such as teach indeed true doctrine, but misapply the same, sowing pillows under the elbows of the wicked, having smooth tongues in respect of sin, yet are full of close invectives against the better and godlier sort. 4. Such, who though they teach the truth, and generally apply it well, do yet lead scandalous lives, whereby their unsavoury conversation hindereth the seasoning virtue of the word. There are six conditions required to the Calling of a Minister: 1. That he feel within himself an inward Calling. 2. That he be of a good Conversation. 3. That he be of sound Doctrine. 4. That he be apt to teach. 5. That he be lawfully chosen of the Church. 6. That he perform his Office diligently toward the flock committed to his charge. The properties of godly Pastors: 1. They must be diligent to know the state of their flocks, and to take heed to their herds, Prov. 27.23, 24. 2. They must not be discouraged by the ungodly speeches and venomous tongues of wicked men, thereby to grow negligent in their functions. 3. They must not be afraid of the faces and frowns of men, Ezek. 3.8, 9 Jer. 1.17. 4. They must wisely apply the word to the necessity, capacity and understanding of all, and giving to every one his portion of Spiritual nourishment in due season. In like manner the duties and functions of Ministers, are 1. Faithfully to propound and deliver the true and sound Doctrine of God, that the Church may know and understand it. 2. Rightly to administer the Sacraments. 3. To go before and shine unto the Church, by the example of Christian life and conversation. 4. To give diligent attendance unto their flock. 5. To yield their service in such judgements as are expressed by the Church. 6. To take care that regard and respect be had of the Poor. Ministers must have these three things in some measure at least: 1. A care to win the people, a desire to convert them, and an earnest hunger and thirst after their salvation. 2. They must labour earnestly to work their conversion, and not cease or hold their peace when they see them untoward, but hold on in a constant course. 3. They must testify their sorrow for their people, & mourn for the hardness of their hearts, & be hearty grieved to see their unprofitableness. Why all Ministers must be proved & tried before they be admitted to this sacred function: 1. Because they have the price of the blood of Christ committed unto them, Acts 20.28. 2. Because there are many subtle deceivers that transform themselves into Angels of light, 2 Cor. 11.13, 14. 3. The office of Deacons was a function of less duty in the Church, yet they were not to be admitted without due trial and examination, Acts 6.3. 4. It makes them the more regarded and better accepted ever as the Ministers of Jesus Christ, and it will procure more authority to their person. 5. It will shut the door of this sacred function against all insufficient and unworthy presumers, that run before they are sent. The Titles given to Ministers in the holy Scripture, whence appears the excellency and the weighty charge of their Function: The Salt of the earth, The Builders of Christ's body, The co-workers of God. The embassadors of Christ, 2 Cor. 5.20. The stewards of the house, Tit. 1.7. The fathers of the Church, 1 Cor. 4.15. Fishers of men, Mat. 4.19. The Ministers of the Spirit, 2 Cor. 3.6. The Builders of the Temple. The Shepherds of the sheep, Eph. 4.11. The Planters and waterers of the Garden, 1 Cor. 3.6, 7. The Watchmen of the City, Ezek. 33.7. Heb. 13.17. The Trumpeters of the Host, and Stars of the firmament, Rev. 1.20. Dan. 12.3. The Ministers of the Word must be men of sobriety, constancy, piety, humility, patience, stayedness, wisdom, judgement, diligence, courage, gravity, and moderation of all their affections: 1. Because it appears they have many Titles given them in Scripture, every one whereof carrieth some instruction and admonition with it to the Conscience. 2. Because the Ministry is a high Calling, of great importance and worthiness, standing up not only in the place of the people to offer up their prayers to God, but in the room of God to declare his will to them. 3. Lest their Calling be blemished, and their Ministry reprehended, if in their profession they adorn not the Gospel by their unblameable walking. 4. Because they are to utter the word of wisdom, whereby both themselves and their hearers shall be made wise unto salvation. They ought principally and in the first place to look to themselves, and that for these Reasons: 1. Because unless they be doers as well as speakers, they utter words with their own tongues that shall condemn themselves; not unlike Vriah, who carried about him a Letter to further and procure his own death. 2. They cannot with comfort and conscience preach to others, unless in their own persons they be practisers of those things they teach; they may save others, themselves they cannot. 3. Such as are teachers and not doers, do seduce the people, pulling down by the left hand of evil life, faster than they build up by the right hand of wholesome Doctrine. They ought not to withhold the delivery of the word, they must not give over, though they see no fruit at all to proceed of their labours: 1. Because they know not when God may be pleased to bless their labours, and hear their prayers, and save the souls of those that are rebellious against him, 2 Tim. 2.24, 25, 26. 2. They have the example of God, he is patiented and beareth long with the vessels of wrath, as Christ saith of Jerusalem, Mat. 23.37. 3. Because they shall have no less recompense, if they be found faithful in their Calling, then if they had gained many thousand souls unto God, 2 Cor. 2.15. 4. He that holdeth not out unto the end, makes all his former pains prove but lost labour, and fails in the discharge of his Calling; for the word may be the savour of life unto him, though the savour of death unto others, that carelessly neglect, or obstinately resist the same. Seeing Ministers must be faithful in their Calling, it follows that they may not be 1. Ignorant; not able to break the bread of life, that hinder the Kingdom of God, and greatly advance the Kingdom of Satan: Such are much like Jeroboams Priests, 1 Kings 12.31. & 13.33, 34. fit instruments to further Idolatry, and to promote all manner of impiety. 2. False Teachers; these also destroy the souls of the people by false Doctrine; the former did starve them, these do poison them: by both ways the people perish. 3. Idle and unprofitable; which cloth themselves with the fleece of Christ's flock, but feed not his sheep: Idle persons in any Society are thiefs, Eph. 4.28. Surely then these persons are sacrilegious ones, incurring the just rebuke of Spiritual theft and felony. 4. Unskilful; not being able to divide the word of Truth aright, yet usurping the Pulpit, not to preach, but to abuse the place, the people, themselves, the Word, nay God himself. 5. Scandalous, who pull down with one hand faster than they build with another; they wait indeed at God's Altar, but are the servants of Satan. 6. Flattering teachers, that few pillows on every elbow, daubing with untempered mortar; they preach to please men, and are afraid of displeasing. The two parts of a Ministers Office, which must always go together: 1. Doctrine; for God's word must be preached that men may hear it. 2. An unblameable Conversation, bringing forth good works, that men therein may see the will of God; for the Minister must not only by Doctrine instruct the ear, but by a godly life exemplify his Doctrine unto the eye, 1 Tim. 4.12. Be unto them that believe, an example in word and in conversation. The course which is to be used by God's Ministers in the preaching and dispensing of his holy Word: 1. They must preach, and dispense and publish the Word of God to all men without exception; Grace though it be not Universal, yet in the Ministry of the Word it must be offered to all, good and bad. 2. They must observe what fruit and effect the Word hath with them, whether it work reformation of life in them or not. 3. Having waited for their conversion, they must labour to convince their very Consciences of the truth which in heart and life they deny; but if after all this, they give evident signs of malicious and obstinate enmity against the Word, scorning and railing at the Doctrine of God, and on the Ministers thereof, then are they to be cast out by the Church, and to be barred from the word of life, until they repent. The people's duty toward their faithful Ministers: 1. They must pray for their Minister, that the Lord would give him wisdom and knowledge in all things, 2 Tim. 2.7. 2. The Church must take notice what her power and authority is in choosing of Ministers; it hath no absolute authority to ordain unworthy men, and obtrude them on the people. 3. The people must so demean themselves toward their faithful Pastors, as that they may have occasion to rejoice in their Calling and charge over them, that they may see they have not laboured in vain, Heb. 13.17. 4. The hearers must not spurn at, despise, contemn or hate their persons, but they ought to joy in the joy of their Ministers, 2 Cor. 2.13. 5. We ought to be ready to hear and obey in all things delivered and made known unto us out of the word, not singling out what we list in part to follow, and cast the rest from us. 6. We must love them sincerely and hearty; this will cause reverence and regard of them, we must account them as our Spiritual fathers, 1 Cor. 4.15. The Word preached, without the Spirits Ephphatha, is a dead letter, and without a Conversation that keeps harmony with the purity of Doctrine, but the dumb sound of an empty vessel: The experience of the fruit and efficacy of the Word in the Ministers own person, is the best Commentary he can have, for the opening of it unto others; without which (like Noah's Ark-Carpenters) after they have built for others, may themselves perish at the general Deluge. This Key by sacred Dispensation Vnlocks the Mystery of Man's Salvation; The Saint's highway to Heaven, to them the breath Of life; the thunder of Eternal death To such as come to greet it with a scoff, Or by their lives deny the power thereof. The people once for fear of death denied To hear the voice of God; and jointly cried, Let Moses speak: A happy change God gives, Only by hearing of his voice man lives. §. 5. The Word Herd. AS the contempt of the Word is an abridgement of all sin gathered together in one; so the practical embracement thereof, is the powerfullest Antidote against the poison of any sin: Practice must be ever joined with knowledge of the word, for not the hearers of the Law, but the doers thereof shall be justified before God, Rom. 2.12. And such as are hearers only, and not doers of the Word, deceive but their own souls, James 1.22. Yea, when in admiration at Christ's Doctrine, she that bore him was pronounced Blessed, he replies, Nay, rather blessed are they that hear the word of God, and keep it, Luke 11.27, 28. So that it is not (as our lives seem to maintain) the sitting and hearing, and after repeating of the Sermon, which God only requires; for to hear as God would have us hear, is another thing: It is like the Lessons in Music, which we have never learned till we be able to practise. To understand what Faith is, what Love is, what Patience is, is nothing; but to have Faith, to have Love, to have Patience, is the true hearing. Since than it is our duty to live in the practice of that we hear, be it our duty also to pray to God the Father in the name of Christ, That he would vouchsafe his Spirit unto us, whereby our hearts may be inclined, disposed and bend to an unfeigned love and obedience of his Precepts delivered in his Word; yea, our prayers must be for the performance of such obedience in our life, as that our Consciences may not only not accuse us, but also excuse us before God in regard thereof, or at least in regard of our true endeavour and desire to obey. But disobedience to the Word (which in its kind God hateth as the sin of Witchcraft) is the common sin of this Age; men content themselves with the bare action of hearing, like the Papists, who think God is well served with the work done: but the work is not indeed done, till we conscionably practise what we hear. Thus the principal thing we omit, which is the treasuring up of God's Word in our hearts, that upon just occasion we might practise the same; yea, which is yet more deplorable, we are so far from yielding conscionable obedience to the Word, that the endeavour thereunto is commonly judged Superfluous niceness, and overcurious preciseness: Which most damnable Censure, together with this sin of hearing and not doing, will continue (as it hath brought already) many fearful Judgements upon us, unless by timely true Repentance it be cut off; yea, this very Word which God hath graciously ordained as the ordinary means of our Salvation, if now heard unpractised, will one day prove the savour of death to our eternal Condemnation. Consider this therefore, thou that centrest Religion in Formality; consider it seriously, as thou expectest Heaven or fearest Hell; for being now premonished, this very subject thou now readest stands on Record against thee to the great and terrible Day of Judgement. To the profitable hearing of God's word, three things are required: 1. A preparation before we hear, which consists 1. In removing all impediments. 2. In using all good helps and means to further us. 2. A right disposition in hearing. 3. The duties to be practised after hearing. Rules of direction to be observed in preparation before hearing: 1. We must be swift to hear, James 1.19. by disburthening ourselves of all impediments. 2. We must lift up our hearts to God in Prayer, that he would give us the hearing ear. 3. The hearer must in hearing set himself as in the presence of God. The lets and impediments hindering the effectual hearing of the Word, which are to be removed and avoided before we come to the hearing of the same: 1. Presumption, when the hearer presumes of his own parts, able to teach his Teachers: And in this may be included Prejudication, for we must take heed of all sinister affection to the Ministers person, Luke 10.16. 2. Troubled affections, specially rash anger, either against his Teacher or others; for we must take special heed of corrupt affections, as envy, hatred, malice, guile, anger, and the like, 1 Pet. 2.1, 2. 3. The immoderate desire of riches and all worldly cares, Mat. 13.22. 4. Overcharging ourselves with too much eating and drinking. 5. Itching ears, 2 Tim. 4.3. See the place. 6. We must put off our shoes from off our feet, that is, the dirty and filthy affections of our souls, Exod. 3.5. 7. We must shake off the sin of Unblelief, being fully persuaded that it is the Word of Truth. 8. All carelessness and carnal security, and come with thirsting souls, 1 Pet. 2.2. 9 We must take heed of dissensions, and diversity of opinions about the Truth, 1 Cor. 11.17, 18. 10. Hardness of heart, whereby the word is made as a dead letter, effectual only to our condemnation: This is a fearful sin. The helps and means to be used before the hearing of the Word: 1. Godly meditation; seriously to consider as we go, and to meditate whither we are going. 2. To meditate of the Corruptions we are most addicted to, and of the Graces we most want. 3. To consider to what end we go to hear to the word of God. 4. Before we go we must resolve to suffer ourselves to be reproved, as well as instructed. 5. We must use earnest and fervent Prayer, 1. For the Minister, that God would give him the door of utterance. 2. For ourselves, that God would bless his word unto us. 3. For others, that God would bless his word unto them also. Rules of direction to a right disposition, & the several duties required in the time of hearing: 1. When the Word of God is in delivering, every hearer must hear with judgement; that is, His own private judgement. The judgement of the Minister. The judgement of the Holy Ghost. 2. Every hearer must have care that the Word of God be rooted and grounded in his heart, like good seed in good ground. 3. We must set ourselves as in the sight and presence of God, who seethe our very thoughts, 1 Chron. 28.9. 4. To hear with fear and trembling, because it is not the word of any mortal man, but of the everliving God. 5. With reverence, not looking so much on the person of the Minister, as on God speaking in him. 6. With alacrity, cheerfulness and willingness, 1 Chron. 28.9. Mat. 13. 7. With meekness and submission to whatsoever is delivered, Jam. 1.21. 8. With attention, restraining our hearts from wand'ring from the delivered word, Luke 19.48. 9 We must fit and accommodate ourselves to every part of the Sermon, properly applying the same to ourselves. 10. We must hear with faith, believing the word preached to be the truth of God himself, Heb. 4.2. 11. With constancy, without tediousness, not thinking the time long. For the rooting of the word of God in our hearts, there are four things specially required: 1. A true and right understanding thereof. 2. It must be mingled with faith, Heb. 4.1. that is, General, to believe it. Special, to apply it. 3. We must labour to be affected with the word, 2 Chron. 34.27. 4. The word of God must dwell plenteously in us, Col. 3.16. The means to remove hardheartedness in hearing of the Word: 1. They must labour to be touched in heart with the sense and feeling of their Spiritual poverty, and want of God's favour in the pardon of their sins. 2. To hear the word of God with an honest heart, joined with a constant purpose of not sinning. 3. To be as careful to bring good affections as a good understanding. The frequent and most common impediments that hinder the effectual and saving hearing of the word: 1. Straying and wand'ring thoughts, thereby making ourselves but Idol-hearers. 2. Undecent and unsavoury gestures, as a wand'ring eye, gazing and gaping after every occurrent and occasion that offereth itself. 3. Removing of the body, not only shifting and stirring it up and down, but arising out of our places, and removing to place other, or beckening with our hands, or nodding with our heads. 4. Unreverent talking and uncivil laughing, as if the place of God's public Worship, were a Theatre for Sights, or a place of Mart and Exchange, where every one might single out Companions. 5. A secure and senseless sleeping, when we have drowsy ears and hearts. 6. A careless coming, and a shameless departing out of the Church, and a separating of ourselves from the Congregation, before it be dismissed and dissolved. The duties required after hearing the word: 1. It must be treasured up in our hearts, and practised in our lives, Psal. 119.11. 2. Serious meditation, examination and application of what we have heard; we must meditate on the Word with lifting up of the heart unto God. 3. We must have experience of the Word of God in ourselves, Psal 34.8. 4. Beside our Self-examination after we have heard the Word, Psal. 119.59. we must be obedient unto it, and testify our obedience, Jam. 1.22. 5. Godly conference touching the particulars of the Sermon: This confirms the memory, and helps very much to further knowledge and edification. 6. We must use prayer unto Almighty God, as well private as public, for a blessing on what we have heard. 7. Above all, we must constantly endeavour to practise what we have heard, for only they receive the blessing, Luke 11.28. The causes of not profiting after hearing the word, are chief of these two sorts: 1. The sins of the hearers, which principally are Hardness of heart. Worldly cares. 2. Ordinary and usual defects of natural gifts, as want of capacity, memory, and the like. They that submit themselves to hear God's Word, are sundry ways bound to perform obedience: 1. By the Law of Creation, as they are Gods Creatures. 2. By the Law of Redemption, as they are Christ's servants, bought by his precious Blood, ransomed from death to life. 3. In regard of their Adoption, as they are, or at least hold themselves to be his children in Christ. 4. In regard of his merciful providence, whereof we have daily experience. The Word of God heard must be obeyed, for these Reasons: 1. To incline our hearts to walk in his ways that we have learned, is an infallible sign that we truly fear God, Gen. 22.13. 2. Obedience is always joined with Recompense, God rewarding it to the full, who is a most rich Paymaster, no man shall serve him for nought, Psal. 19.11. 3. If we harken unto him, he will hearken unto us; if we be not backward to serve him, he will not be behind hand to serve us, Isa. 58.9. 4. They are to be obeyed that have no absolute Authority, but are themselves under the Authority of others; much more ought the Lord himself to be obeyed, who is above all, and all under him. Thus from the less to the greater did the Centurion reason, Matth. 8.8, 9 5. The Rechabites obeyed Jonadab their father, and received a blessing for their obedience, Jer. 35.8, 13, 14. shall we make less account of God? if we have given reverence to the fathers of our flesh, shall we not much rather be in subjection to the Father of Spirits, and live? Heb. 12.9. 6. There is a special relation between God and his people; the Subject oweth obedience to his Prince, the Servant to his Master, the Child to his Father; God is all in all, he is our King, we his Subjects; he is our Master, we his Servants; he is our Father, we his Children, Mal. 1.6. Reasons to enforce us to be careful how we hear; viz. 1. Because it is the word of God himself, and not of any mortal man, 1 Thess. 2.13. 2. Because not one jot or tittle of this word shall go unfulfilled, Mat. 5.18. 3. It becometh the savour of life unto life, or of death unto deeper condemnation, 2 Cor. 2.16. 4. The word is the ordinary means of our Salvation, which God doth use to save those that be his, Rom. 1.16. 5. Because it is four to one whether we hear as we ought: For 1. Some hear but understand not. 2. Some hear and understand, but affect it not. 3. Others hear, understand and affect the word, yet practise not. 4. And of many hearers, but few good, Luke 8. Mat. 13. 6. Because without profitable hearing when we may and aught, we are damned, Heb. 2.1, 2, 3. & 12.25. 7. Without this we neither love God nor know him; without both which we cannot be saved, Joh. 14.23. & 1 Joh. 4.6. 8. Because this word preached, leaveth us without excuse at the day of Judgement, Joh. 15.22. 9 If we hear as we ought, God accepts of us, and preferreth us above all other people, Exod. 19.5. 10. Without careful and profitable hearing, we can never attain to saving Faith, whereby we are saved, Rom. 10. Take heed how you hear, was often in the mouth of our Saviour, and must be always in the ears of such as will hear well: This caution doth the wiseman give, Eccl. 5.1. Take heed unto thy feet when thou interest into the house of the Lord, and be readier to hear, then to offer the sacrifice of fools; that we may therefore come prepared to the hearing of the word, it is necessary that we be humbled for our sins, that we purge our hearts of sinful affections, pray for a right disposition, and meditate upon the excellency of the word, and our own need thereof; for we are naturally blind, the word is a light sent from Heaven to enlighten us in our darkness; we are assaulted by many potent enemies, the word is a sword to defend us; we are in poverty and want of Spiritual Graces, it is a precious treasure to enrich us; if we decay in holiness, it is food to nourish us; we are become filthy and polluted by reason of our sins, it is a sweet savour to perfume us, salt to season us: it is the power of God unto Salvation. Who scorn this Pearl, so preciously divine, Have lost the name of Men, Christ calls them Swine. Mat. 7.6. Some bolt their ears, and will not hear God's Call; Others will hear, but practice nought at all: The one incur the guilt of Self-exclusion; Th'other listen to their own Confusion. Wouldst thou be saved? lost man! Lo here's that Word That kills or cures, a Balsam or a Sword; 'Tis as thou dost applied: Believe, it saith, And live; it is the instrument of Faith. CHAP. II. §. 1. Sacraments. SAcraments are sacred Signs and Seals set before our eyes, and ordained of God for this cause, That he may declare and seal by them the Promise of his Gospel unto us; which is, That he giveth freely Remission of sins and life everlasting, not only to all in general, but to every one in particular that believeth, for that only Sacrifice of Christ which he accomplished upon the Cross: I say, They are sacred Signs and Seals object to our eyes, ordained and instituted of God, that by them he might the more declare and seal the promise of his Gospel unto us. Now a Sign and a Seal differ one from another, as a general thing from a thing more special; for every Seal is a Sign, but not every Sign a Seal: A Seal certifieth and confirmeth a thing, a Sign only showeth: Sacraments therefore serve in the same stead that Pledges do; for both they signify that there is something promised unto us, and withal they assure and confirm the same unto us, in regard whereof it is added that they are Seals. So the nature of the Sacraments is, That the Signs be understood corporally, that the things signified must be taken Spiritually, and that the visible things be not the signified things, but only Signs and Pledges of them. Believers under the Gospel have only two Sacraments or Signs of the Covenant, that is, Baptism, succeeding Circumcision, and the Supper of the Lord, prefigured by the Paschal Lamb; and both these preach Faith, that to our outward senses, which the Gospel doth to our understandings; being Sacramental Rites ordained of God in the Church, to be adjoined to the Preaching of the word, that the Promises of God made therein may be confirmed in us more and more: For Christ committed the Office of administering the Sacraments to them alone, to whom the Preaching of the word is committed, without the which the Sacraments ought not to be administered, for they be Seals of it; and the end both of the Word and Sacraments is to lead our Faith unto the Sacrifice of Christ finished on the Cross, as to the only ground of our Salvation, the Holy Ghost teaching us as much by the one, and assuring us it by the other. For as by Baptism God doth witness that we be received of him into Covenant, through the communion of Christ and his gifts: So by the Supper he assureth us that we be held and kept in, until we be received into the heavenly life; yet hath not God tied his Grace to the Sacraments, so that the want of Baptism doth not condemn, but the contempt of it. And this Covenant between God and man, is a mutual Promise and Agreement made by our Mediator, confirmed by solemn Tokens (which are these Sacraments) whereby God bindeth himself to remit their sins unto them that believe, and to give unto them everlasting life, for and by his Son our Mediator; and men bind themselves to receive this so great a benefit with true Faith, and to yield true obedience unto God. The matter signed and signified in both Sacraments is Jesus Christ, the Covenant of God, and the Righteousness of Faith according to the Promise of the Gospel; the Signs being, as was said, appointed of God to be as his Seals to confirm and assure us, That he will give us according to his Promise, the things which are signified and assured unto us by them: The Rites and Ceremonies which are not commanded, or are not instituted to this end, as to be Signs and Tokens of the Promise of Grace, are not Signs and Tokens of the Church; for a Sign can confirm nothing, but by his Consent and Promise from whom the thing promised and signified is expected and looked for; no Creature therefore can institute any Signs or Pledges of Gods will: And if in a Sacrament any other than the right outward Sign be used, or though the right outward Sign be used, yet if it be changed into the inward grace, it ceaseth to be a Sacrament: The right use therefore of the Sacraments, is then when as the faithful keep those Rites which God hath commanded, to those ends for which the Sacraments were instituted by God; The institution consisteth in the Rites, Persons and Ends, the violating whereof breedeth an abuse. Sacraments are as it were visible words; in the institution whereof, three things are to be observed: 1. The Signs and Sacramental Rites. 2. The Spiritual and invisible things signified by the Signs. 3. The Analogy or Agreement of the Signs with the thing signified. Three conditions required in true Sacraments: 1. That they be ordained of God. 2. That there be a Commandment of God for us to use them. 3. That there be also a Promise, by the which it is assured that we shall be partakers of the things that are represented by them. Or thus; God alone hath Authority to institute and ordain a Sacrament: which institution containeth two things 1. The appointing and commanding of the Rites and Ceremonies. 2. The Promise of Grace annexed to this Rite, whereby God promiseth that he will give the thing signified unto such as lawfully and rightly use the Sign, that is, with Faith and Repentance. Again, the conditions required in a Sacrament of the New Testament properly so called, are these: 1. It must have for the original cause, Christ instituting. 2. For the matter and form, a visible Sign or Element, and an audible form of words. 3. For the end and benefit of it, it is a Seal of saving Graces. 4. For the extent of it, it must be common and necessary to all Christians, of what degree soever, at one time or another. In Sacraments the Signs differ from the things signified: 1. In substance; for the Signs are Corporeal, Visible, Earthly; the things signified, are Heavenly, Invisible, Spiritual. 2. In the manner of receiving; the Signs are received by parts of the Body, and therefore also of unbelievers; the things signified are received by Faith only and the Spirit, and therefore of the faithful only. 3. In the end or use; the things signified are given for the possessing of life eternal, they are indeed some part of the beginning thereof: The Signs are received for the Sealing and Confirming of our faith concerning the things themselves. 4. The things signified are necessary, and necessarily received of all the Members of the true Church: The Signs are received only of them who are able to receive them. To the difference of Sacraments from other sacred things, appertain these two properties: 1. That they are ordained and instituted of God. 2. That they are instituted to this end, that God may by them seal and assure unto us his Promise. The Sacraments do differ from the Word, in these particulars; viz. 1. In substance & nature; as thus: 1. Words signify according to the appointment of men, whom it pleased that things should be so expressed and signified: Signs signify according to a similitude which they have with the things signified. 2. Words we hear and read; Signs we perceive by feeling, seeing and tasting. 3. Words signify only; Symbols and Signs confirm also. 2. In the Persons; for the word of the Promise and Commandment is proposed, without any difference, to all; To the unregenerate, that they may either begin to believe and be regenerate, or may be left without excuse; to the regenerate, that they may the more believe and be confirmed: The Sacraments are given only to the members of the Church. The Word is preached to all at once; the Sacraments are given to every member severally. 3. In their Use; for the word is the instrument of the Holy Ghost, whereby he beginneth and confirmeth our Faith: therefore the Sacraments must follow the word: The Sacraments are the instruments of the Holy Ghost, whereby he beginneth not, but only confirmeth our Faith, and therefore the word is to go before them. 4. In their Necessity; the word is necessary and sufficient unto Salvation in them who are of an understanding age, for Faith cometh by hearing: but the Sacraments are not precisely and absolutely necessary unto all, for not the want, but the contempt of them condemneth. 5. In the Manner of working; the Sacraments by gesture, the Word by speech declareth unto us the will of God. 6. The Word may be without the Sacraments, as both in private and public expounding of the Scripture, and that effectually also, as was apparent in Cornelius, Acts 10. but the Sacraments cannot be so without the Word. 7. The Word is that which is confirmed by Signs annexed unto it; the Sacraments are those Signs whereby it is confirmed. 8. The Word is to be preached unto those only who are of understanding, but the Sacrament of Baptism may be given unto Infants; so was the Sacrament of Circumcision, in whose room Baptism succeeded: but the uncharitable Anabaptist will not strike sail to this Truth. The Sacraments and the Word agree in these particulars; viz. 1. Both exhibit the same things unto us, the same benefits, the same grace, the same Christ. 2. Both are from the Holy Ghost, and so both also confirm and establish Faith. 3. God instituteth both, God offereth both. 4. God accomplisheth both by the Ministers of his Church; by whom he speaketh with us in his word, and giveth those Signs in his Sacraments. The Sacraments of the old and new Testament differ thus: 1. In Rites, whereof change and alteration was made at Christ's coming, that thereby might be signified the ceasing of the Ceremonies of the Law, and the beginning or succeeding of the Gospel. 2. In multitude and number; under the Law were more in number, and more laborious; now are fewer, and more easy Rites. 3. In signification; those signified Christ to come, these Christ that was come. 4. In binding and obliging men; the Old bound only Abraham's posterity, ours bind the whole Church of all Nations and Countries. 5. In continuance; the Old were to continue but until the coming of the Messiah, the New to the end of the world. 6. In clearness; they were more obscure and dark, because they signified things to be manifested; but these more clear and plain, because they signify things already manifested. How the Sacracraments of the old & new Testament agree: 1. In the Author, God alone can ordain Sacraments. 2. In the things signified, or in substance; for by the Sacraments of both Testaments the same things are offered, signified and promised unto us, even Remission of sins, the gift of the Holy Ghost, and that by Christ alone, who is yesterday, to day, and the same for ever. The Sacraments work and confirm faith in us, but not without us, as the Holy Ghost doth: For 1. The Holy Ghost worketh and confirmeth faith in us as the efficient cause thereof, the Word and Sacraments as instrumental causes. 2. The Holy Ghost wheresoever he dwelleth is effectual in working, the Sacraments are not so. The ends of the Sacraments are 1. To be Signs and Seals of the Covenant. 2. The distinguishing of the true Church from all Sects whatsoever. 3. The profession & testification of our thankfulness & duty towards God. 4. The propagation and maintenance of the Doctrine, for they may not be without the use of the Word, and explication thereof. 5. An occasion thereby given to the younger sort, to inquire what these things mean, and so an occasion also of explicating and preaching the benefits of Christ unto them, Exod. 13.14. 6. That they may be the bonds of mutual dilection and love, 1 Cor. 12.13. The right use of the Sacraments, 1. When the Rites ordained of God are rightly and truly observed, and not corrupted. 2. When those persons use those Rites for whom God ordained them, that is, the household of Christ only, such Christians who by profession of faith and true repentance are the citizens of the Church, Mat. 3.6. 3. When the Rites and Sacraments are used to that end for which they were instituted. Sacramental union consisteth in two things: 1. In a similitude and proportion of the Signs with the thing signified. 2. In the joynt-exhibiting or receiving of the thing, and in the lawful and right use. The Sacramental union consisteth not in a presence of the Sign and the thing signified in one and the same place, much less in any transmutation or transubstantiation; but it is when the faithful, and they only, do in the lawful and right use receive the Signs of the Ministers, and the things signified of Christ; and when we so receive both, that is, the Sign and the thing signified, the same is called Sacramental union; whereby appeareth, that this conjunction of things with their Signs or Sacramental union, is not corporal or local. Here Actions speak, and representing Signs Language the Contents of the upper lines; Words visible: Th'one inducts us into Grace, Th'other doth establish; both run one race To man▪ s Salvation; both proclaim the Power And Goodness of our blessed Saviour, That he which measures Heaven with a span, Should yet descend to Covenant with Man; And be so far beyond expression good, As both to cleanse and feed us with his Blood. §. 2. Baptism. BAptism is a Sacrament instituted by Christ in the New Testament, whereby we are washed with water In the Name of the Father, of the Son, and of the Holy Ghost, to signify that we are received into favour for the Blood of Christ shed for us; and also to bind us, that hereafter we endeavour in our actions and deeds truly to testify newness of life. Baptism is necessary in part and respectively, so as it is a mark of the true Church, as it is a Seal of the Covenant, and as it serveth to enter and admit Infants into the visible Church; but it is not absolutely or simply necessary, so as the party that dies without it, remains in the state of damnation, and cannot be saved: for the Seal of the Covenant differeth from the Covenant itself, to which this Seal is but annexed and depending upon. Indeed the Covenant of Grace, and our being in Christ, is absolutely necessary; but the bare want of Baptism (when it cannot be had) or privation of it in this case is pardonable, and doth not condemn the party unbaptised: The thief upon the Cross was saved, though he were never Baptised, Luke 23. Infants born of believing Parents, are holy before Baptism, and Baptism is a Seal of that holiness, 1 Cor. 7.14. The children of believing Parents are holy, Rom. 11.16. therefore the children of the faithful are not to be denied this Baptism, because God hath promised in the person of Abraham, that he will be the God of the faithful, and of their seed; as also for other reasons set down in the Scripture: For seeing Infants belong as well unto the Covenant and Church of God, Gen. 17.7. as they who are of full age; and seeing also unto them is promised Remission of sins by the blood of Christ, Mat. 19.14. and the Holy Ghost the worker of Faith, Luke 1.14, 15. as well as unto those of full growth, they are by Baptism to be engrafted into the Church of God, and to be discerned from the children of Infidels, Acts 10.47. as in the Old Testament was done by Circumcision, in whose place Baptism succeeded in the New, Col. 2.11, 12, 13. And though Infants have not indeed an actual faith, yet they have an inclination to believe, which the Holy Ghost, as is fittest for their capacity and condition, worketh in them: So that we must judge of the Infants of the faithful according to charity, who have interest in the outward Covenant, until by infidelity when they come to years of discretion, they shall cut off themselves; grounding ourselves upon the Promise of God made to Abraham, Gen. 17.7. yea, the resolution of Beza in his Tenth Epistle is, That the children of Excommunicated persons may be Baptised: And though (to be Baptised) actual faith be required in those of understanding, yet in Infants born in the Church, is required an inclination only to this actual faith, which they have after their manner potentially, though not actually; and to be born in the Church of believing Parents, is unto Infants in stead of profession of Faith and Repentance. Hence may it appear how far from this Sacrament of Baptism the Anabaptists derogate, by making it but an idle Ceremony; acknowledging indeed some of the ends and uses thereof, but restraining the efficacy thereof, and so take away the chiefest comfort and truest benefit the Church reaps thereby. Many indeed are Baptised, which receive not the Graces propounded and offered therein, but the fault is not in that no Grace accompanieth that Sacrament, but in that they receive it not, but afterwards when they come to years of discretion, they reject the Grace which appertaineth thereto: What if some believe not, shall their unbelief make the faith of God without effect? God forbidden, Rom. 3.3. and Baptism is no natural means of working Grace, as if the Grace which is sealed up thereby, were inherent in the water, or in the Minister's act of sprinkling it, but it is only a voluntary instrument which Christ useth, as it pleaseth him, to work what Grace or measure of Grace seemeth best to him; so as Grace is only assistant to it, not included in it: yet in the right use thereof Christ by his Spirit worketh that Grace which is received by it, in respect whereof the Minister is said to Baptise with water, but Christ with the Holy Ghost, Mat. 3.11. So that unto true Baptism must concur a death unto sin in him that is Baptised, and a new birth unto righteousness, otherwise his Baptism is vain; for it is not the washing away of the filth of the flesh, but the stipulation of a good Conscience, 1 Pet. 3.21. The use of this Sacrament without faith doth not save, therefore with faith it doth save; the want of this Sacrament doth not condemn, yet so as that want be without contempt; so some may be saved which are not Baptised, but none can be saved which do not believe: For the bare water in Baptism is not sufficient unto Salvation, neither is it changed into the very Blood of Christ, neither is the Blood of Christ present in the water, or in the same place with the water, neither are their bodies who are Baptised, washed therewith visibly; neither is the Holy Ghost by his virtue more in this water then elsewhere, but in the right use of Baptism he worketh in the hearts of them who are Baptised and Spiritually sprinkled, and washeth them with the Blood of Christ, and useth this external Symbol or Sign as an instrument, and as a visible word or promise to stay and stir up the faith of them who are Baptised. Now all they, and they alone receive Baptism to the right use, who are renewed, or renewing and are Baptised to those ends whereto Baptism was by Christ instituted. And as the Covenant once made with God, is also afterwards, after sins committed, perpetually firm and of force to the Repentant: So also Baptism being once received, confirmeth and assureth the Repentant all their life time of remission of sins, and therefore it ought not to be reiterated nor deferred; neither yet are all those who are Baptised with water, whether they be of understanding or Infants, partakers of the Grace of Christ, for the everlasting Election of God, and his Calling into the Kingdom of Christ, is free. And as for the wickedness of the Minister Baptising, it makes not the Baptism void, or of no effect and force unto them so Baptised, so that it be administered into the Promise and Faith of Christ; and therefore also the true Church doth not Baptise them who have been Baptised of Heretics, but only must inform and instruct them with true Doctrine concerning Christ and Baptism. Lastly, touching the use of Godfathers and Godmothers, it is not at all necessary, nor by God required to the Sacrament of Baptism; for Christ hath not in any of his Institutions so much as intimated the use of such Sureties; and the whole Congregation are witnesses of the child's admission into the Church, the Parents being bound to perform what is required for the child's education. The words used in Baptism signify, 1. That Baptism was instituted by the Commandment and Authority of the three Persons in the Godhead. 2. That these three Persons confirm unto us by their own testification, that they receive us into favour, and perform that unto us which is signified by Baptism, which is, Salvation, if we believe and be Baptised. 3. That he which is Baptised is bound to the knowledge, faith, worship, trust, honour and invocation of this true God, who is the Father, the Son, and the Holy Ghost. Baptism comprehendeth 1. The Sign, which is water. 2. The Ceremony, as the sprinkling of water. 3. The things themselves, which are 1. The sprinkling of the Blood of Christ, and the imputation of his Righteousness. 2. The mortification of the old man, and putting on of the new. 3. The quickening of the new man into a certain hope of the Resurrection to come by Christ. 4. The Sign, which not only signifieth, but also confirmeth. 5. The Sign, which hath that authority and power of confirming from the Commandment of God. That Baptism testifies and confirms the will of God touching his bestowing Salvation on us, may appear thus: 1. Because we are Baptised in the Name of the Father, of the Son, and of the Holy Ghost; that is, we are assigned, deputed and claimed to be his own. 2. Because God hath promised Salvation to him who shall believe and shall be Baptised. 3. By several Testimonies of Scripture, as Acts 22.16. Mark 16.16. Rom. 6.3. Tit. 3.5. 1 Pet. 3.21. The use of Baptism is twofold: 1. It serves to be a Pledge or Token of God's favour towards us. 2. It serves to be a notable means of our death unto sin. Baptism is a Pledge of God's favour to us principally three ways: 1. It sealeth to us the free pardon and forgiveness of our sins, Acts 2.38. 2. It is a Pledge of the virtue of Christ's death, Rom. 6.3, 4. 3. It is a Pledge unto us of the life of Christ, and of our fellowship with him. Baptism is also a means of our death unto sin three ways: 1. By putting us in mind of mortifying the flesh, and crucifying our own corruptions. 2. It causeth us to dedicate ourselves wholly unto God in Christ. 3. It causeth us to labour to keep and maintain peace and unity with all men, but especially with God's people. To be Baptised into the death of Christ, is 1. To be partakers of Christ's death, no otherwise then if ourselves were dead. 2. To die also ourselves, which is to mortify the lusts of our flesh: This mortification God promiseth us in Baptism, and bindeth us unto it. Baptism is a means of our sanctifying and cleansing, in these respects; viz. 1. In that it doth most lively represent and set forth even to the outward senses the inward cleansing of our soul by the Blood of Christ, and sanctifying us by the Spirit of Christ. 2. In that it doth truly propound or offer the Grace of Justification and Sanctification to the party Baptised; whence it is described to be the Baptism of Repentance for remission of sins, Luke 3.3. 3. In that it doth really exhibit and seal up to the Conscience of him that is Baptised, the said Graces, whereby he is assured that he is made partaker thereof: Thus was Circumcision to Abraham, Rom. 4.11. 4. In that it is a particular and peculiar Pledge to the party Baptised, that even he himself is made partaker of the said Graces, therefore every one in particular is Baptised for himself. By the Sacramental Rite of sprinkling in Baptism, are signified two things: 1. That our souls are sprinkled with the blood of Christ, that is, be indeed partakers of the Merit of his death, by the which we obtain full forgiveness of sin. 2. That we are regenerated into a new life; therefore is Baptism called by Paul, the laver of regeneration. The washing in Baptism is of two sorts, Mark 1.4. 1. The washing of blood, when we are washed by the blood of Christ, which is the Remission of sins for the bloodshed of Christ. 2. The washing of the Spirit, when we are washed by Christ's Spirit, which is our renewing by the Holy Ghost; that is, The changing of evil inclinations into good, and also to have in our will a heart, a desire and endeavour to obey God; which although not perfect in this life, yet the beginning thereof is here in all the godly. Observe principally, and that always, these two things in Baptism; viz. 1. That it be rightly done, wherein are required Some things as necessary. Some things only as expedient 2. That it be seasonably done, not carelessly posted over, nor unnecessarily deferred. The things necessary in the right performance of Baptism are these especially: 1. That the child be baptised by a Minister of the Word, Matth. 28.19. 2. That it be baptised with the Element of water, the only Element sanctified to this purpose, John 3.5. 3. That the form prescribed by Christ, Matth. 28.19. be exactly used; whereby the unity of the Godhead and Trinity of Persons is plainly set forth. 4. That the proper Rite be used of applying the water to the body of the child, so as at least the face of the child be sprinkled therewith. The things expedient in the right performance of Baptism: 1. That the child be Baptised in a public place, where God's people ordinarily meet together, being set apart for the worship and service of God. 2. That such a time be chosen out, as an Assembly of Saints may be there present, because Baptism is one of the solemn parts of God's public worship, a pledge of our incorporation into the body of Christ, and communion of his Saints. Parents ought to make choice of their children's Names, Gen. 17.19. Mat. 1.21. Luke 1.21. which are to be given them at their Baptism, for these Reasons: 1. That their Names may be a Testimony of their Baptism. 2. That so oft as they hear their Names, they may be put in mind of their Baptism. 3. That they may know how by Name they are given to Christ to be his Soldiers, and therefore there must be no starting from him. 4. That they may be assured, that being Baptised with water and the Spirit, by Name they are Registered in Heaven. Directions for choice of Names in Baptism fit and beseeming Christians: 1. Such as have some good signification, and warranted by the Scripture; as John, The grace of God; Jonathan, The gift of God; Andrew, Manly; Simeon, Obedient; Hannah, Gracious, etc. 2. Such as have in times before mentioned in Scripture, been given to persons of good note, whose life is worthy our imitation. 3. Names of our own Ancestors and Predecessors, to preserve a memory of the family, Luke 1.59, etc. 4. Usual Names of the Country, which custom hath made familiar, so as they give not offence through any unfit signification thereof. The right and lawful use of Baptism, is 1. When the Ceremonies or Rites instituted by Christ in Baptism are not changed. Away then with Popish Oil, Spittle, Cross, Exorcism, or Conjuration. 2. When Baptism is given to them, and them only, for whom it was instituted, which are all the converted, or members of the Church. 3. When Baptism is used to that end for which it was instituted; not for the healing of , Christening of Bells, Ships, or the like. It is necessary that the Word be always joined with this Sacrament of Baptism, for these Reasons: 1. A Sacrament without the Word is but an idle Ceremony, no more than a Seal without the Covenant, for it is the Word that maketh known the Covenant of God. 2. It is the Word which maketh the greatest difference betwixt the Sacramental washing, and ordinary common washing. 3. By the Word the ordinary creatures which we use are sanctified, 1 Tim. 4.5. much more the holy Ordinances of God, whereof Baptism is one of the principal; besides, the Word openeth the nature, efficacy, end and use thereof, plainly declaring the Covenant of God sealed up thereby. The common errors and corrupt practice of men touching Baptism: 1. The corrupt opinion of Anabaptists, who deny the lawfulness of Baptising Infants. 2. When Parents regard not by whom their children are Baptised, whether Heretics, Idolaters, Laics or Women. 3. When children are unhappily CROSSED in Baptism, by missing of Christ's institution. 4. When upon niceness or state the Parents private house must be preferred before the place of God's public worship, and the child must be Baptised at home, rather than in the Congregation. 5. When the child is brought to be Baptised, accompanied only with the Midwife and three Witnesses, as if the walls of the Church added to the honour of the Sacrament. 6. When upon state or any by-respects, this Sacrament is deferred longer than is meet. 7. When Heathenish, Idolatrous or ridiculous names are given to children. The Anabaptists wrongfully deny Baptism to Infants born in the Church, for these Reasons: 1. The Grace of God is universal to all the faithful, and therefore the Sign or Seal of Grace is universal, and belongeth unto all, as well young as old. 2. Baptism is unto us as Circumcision was unto the Jews; but the Infants were Circumcised, therefore the children of Christians are to be Baptised. 3. Children belong unto the Kingdom of Heaven, Mat. 19.14. and are in the Covenant; therefore the Sign of the Covenant is not to be denied them. 4. Christ gave in commandment that all should be Baptised, Mat. 28.10. Therefore, etc. 5. Christ hath shed his blood as well for the washing away the sins of children as of the elder sort; therefore it is very necessary that they should be partakers of the Sacrament thereof. Again, children may and aught to be baptised in their infancy, for these Reasons; some whereof are the same, others border on the former; viz. 1. God's Commandment concerning circumcising children, in room whereof Baptism succeeds, Col. 2.11, 12. 2. The Jews practice in a faithful observance of this Ordinance, as of Abraham, Zachary, Elizabeth, Joseph and Mary. 3. The practice of the Christians, who believing were themselves and their whole household Baptised, Acts 16.15, 33. under which whole household children might probably be comprised. 4. Christ embracing and blessing such children as were brought to him, and rebuking those that would have kept them from him, Mat. 19.13. 5. Gods promise made to them, Gen. 17.7. Acts 2.39. as the seal for confirmation whereof God offereth Baptism. 6. The right they have to God's Kingdom, Mat. 19.14. Baptism is an evidence of that their right. 7. The constant continued custom of the true Catholic Church, which ever since the Apostles time hath afforded the Sacrament of Baptism to children. Touching the necessity of Baptisms we must know that things are said to be necessary two ways; 1. Absolutely, so as the thing cannot possibly be without it; thus Baptism is not absolutely necessary as a cause; for than should it be equal to God's Covenant, Christ's Blood, and the work of the Spirit. 2. By consequence, so as according to that course and order which God hath set down, things may not well be without them: Thus Baptism is by consequence, and that in a double respect: 1. In regard of God's Ordinance. 2. In regard of our need thereof, by reason of our dulness in conceiving things Spiritual, & of our weakness in believing things invisible. To this Sacrament of Baptism the Papists attribute too much, making it a plain Idol by their opinion, 1. Of the necessity thereof, in such degree as that they hold if any die unbaptised he cannot be saved. 2. Of the efficacy thereof, in such degree as they hold it giveth grace by the work itself; thereby equalling it to the very blood of Christ, taking away the peculiar work of the Spirit, and the use of the grace thereby. The differences of Circumcision and Baptism; viz. 1. In Rites; for the same are not the Rites of Circumcision and Baptism. 2. Circumcision promised grace for the Messiah to come, Baptism for the Messiah exhibited. 3. Circumcision had a promise of a corporal benefit, a testimony that God would give a certain place for the Church in the Land of Canaan, until the coming of the Messiah; Baptism hath no promise in particular of any temporal benefit, other than what flows from the influence of a a general promise made to godliness, 1 Tim. 4.8. 4. Circumcision did bind to the observing of the whole Law, Ceremonial, Judicial and Moral; Baptism bindeth us only to faith and amendment of life, that is, to observe only the Moral Law. 5. Circumcision was instituted for the Israelites; Baptism was instituted for all Nations that are desirous and willing to come unto the society of the Church. 6. Circumcision was to continue until the coming of the Messiah; Baptism shall continue until the end of the world. Baptism and Circumcision agree thus: 1. In the chief and principal end, whereas in both is sealed the Promise of Grace by Christ, which is always one and the same. 2. By both of them is wrought our receiving into the Church. 3. By both is signified Regeneration; ye are circumcised in Christ with Circumcision made without hands: For as Circumcision in the old Law was a token how the corrupt and carnal affections of the mind should be subdued, and that the Lord required not so much an outward of the body, as an inward circumcision of the heart, Deut. 18.16, 30. Acts 7.51. So Baptism telleth us, that being once dead unto sin, we are to live unto righteousness, that all we that have been Baptised unto Jesus Christ, have been Baptised unto his death, etc. and must walk in newness of life, etc. Rom. 6.3. For we have put on Christ by Baptism, Gal. 3.26. The Reasons why Christ was circumcised, 1. That he might signify that he was also a member of that circumcised people. 2. That he might show that he received and took our sins on himself, that he might satisfy for them. 3. That he might testify that he did entirely and fully fulfil the Law on our behalf. 4. The circumcision of Christ was a part also of his humiliation and suffering. Reasons why circumcision is abolished; viz. 1. Because the thing signified, which was the Messiah, is exhibited. 2. Because circumcision was instituted for the severing of the Jews from all other Nations; but now the Church, that difference being abolished, is collected and gathered out of all Nations. The chief and proper ends of the institution of Baptism; viz. 1. That it should be a mark whereby the Church may be discerned from all other Nations and Sects, which is as it were gathered by the Word and Baptism. 2. To be a confirmation of our faith, that is, a testification that Christ washeth us with his blood, that he bestoweth on us Remission of sins, Justification and Regeneration; or, To be the sealing of God, and also the sealing or obsignation of the Promise of Grace, and a testimony of God's will, that he giveth us these gifts at this present, and will give them ever henceforward. 3. To be a testification of our duty towards God, and a binding of us and the Church to the knowledge and worship of God, into whose Name we are Baptised, we bind ourselves in Baptism to thankfulness; namely, to Faith, that is, to receive the promised benefits with faith, and then withal unto repentance and amendment of life. 4. To be a signification or an advertisement unto us of the Cross, and of the preservation of the Church therein, and deliverance thereof from it, Mat. 20.22. In regard whereof Baptism is compared unto the flood; for as in that general Deluge some were shut into the Ark, the rest of mankind perishing; so in the Church, they who cleave unto Christ, although they be pressed with calamities, yet at length in their appointed time they are delivered. 5. To signify the unity of the Church; for Baptism is a binding of the members of the Church among themselves to mutual love, because when it severeth and distinguisheth the members of the Church from others, it doth also join and unite them among themselves. 6. To be a Token and Symbol of our receiving and entrance into the Church: Hither appertain all those places in Scripture, in which those who were become Christians, are said to have been presently Baptised. 7. To be a means of preserving and propagating the Doctrine of the free Promise through the death of Christ; that the Baptised may have occasion to teach and learn who is the Author, and what is the meaning or signification of Baptism. The Type of Baptism was Noah's Ark born up by the waters, wherein the Church which then was in Noah's family, was saved, 1 Pet. 3.21. And though Baptism be a mark of the true Church, yet may not the Papists thereby challenge theirs to be the true Church; for Baptism severed from the true preaching of the Word, is no sufficient note of a true Church: for the Israelites had circumcision, and yet the Lord saith, they were not his people, Hos. 1.9. Again, they overturn the inward power of Baptism, by denying Justification by Faith alone in Jesus Christ. And as for the bastard-Rites and Ceremonies invented and patched by men to Baptism, as hallowing of the Water, Tapers, Exorcisms, Chrism, Salt, Crosses, Spittle, and such like, they are not of the true Church, but a corruption of the Sacrament: And as these men attribute too much to this Sacrament, holding that it gives Grace ex opere operato; so on the other side, there are other giddy heads, who number Baptism among things indifferent, and so to be used or refused at our discretion. Lastly, seeing the administration of the Sacraments is a part of Ecclesiastical Discipline, or rather Doctrine indeed, they that are not called thereto, and especially women, may not in any case usurp the power and authority to Baptise. Christ's Herald sent by Proclamation To enter our Initiation, Sprinkled the Water, and the sacred Blood, Made the faithful, though sinful, appear good. This is Bethesda 's Pool, or Siloam's stream, Whereof the frothy Anabaptists dream The right use to Infants deigned may not be, Though some of Abraham's Posserity. Thus Christ himself they proudly Countermand, Whose word, when all the world's dissolved, shall stand. §. 3. The Lord's Supper. THe Lord's Supper is a Sacrament instituted and appointed of Christ unto the faithful for a memorial of him, whereby Christ doth certainly promise and seal unto the faithful, That his Body was offered and broken on the Cross, and his Blood shed for them, as truly as they see his Bread broken, and Cup distributed to them; and that he doth as certainly with his Body crucified and his Blood shed, feed and nourish the Souls of the faithful unto everlasting life, as certainly as their bodies are fed with the bread, and the cup of the Lord is received from the hand of the Minister, which are offered to them as certain Seals of the body and blood of Christ, and bind them to mutual dilection and love. The Evangelists show it was instituted of Christ the same night he was betrayed, after that he had supped, and had eaten the Easter-Lamb according to the Law; yet is it so called, not so much because it was the night wherein Christ was betrayed, as to show that it is indeed a Spiritual Supper given of God unto the faithful: It is indeed the Sacrament of our Redemption by Christ's death; insomuch as to such as worthily and with faith receive the same, the bread which is broken, is a partaking of the body of Christ, and likewise the cup of blessing, is a partaking of his blood: Such therefore as declare themselves in confession and life to be Infidels and ungodly, are not to be admitted to this Supper, lest thereby the Covenant of God be profaned, and the wrath of God stirred up against the whole Assembly, 1 Cor. 11.20. Wherefore the Church by the commandment of Christ and his Apostles, using the Keys of the Kingdom of Heaven, aught to drive them from this Supper, till they shall repent, and change their life and conversation. The Signs of the Lords Supper are twofold: 1. Representing Signs; as, Bread, Wine; the breaking and pouring out. 2. Applying Signs, which do appropriate the same; as the giving and receiving of bread and wine; the first serves to renew our knowledge, the other to confirm it. As the Signs in the Lord's Supper are 1. Bread broken and eaten. 2. Wine distributed and taken. So the things signified are 1. Christ's body broken, and blood shed. 2. Our Union with Christ by faith. The breaking and communicating of Christ's body, is signed by the breaking and receiving of the bread, for two causes: 1. Because Christ commandeth those Rites, unto which we ought to give no less credit than if Christ himself did speak unto us. 2. Because he annexeth a Promise, That they who observe those Rites with a true faith, must be assured and certain that they have communion with Christ. The similitude or proportion of the Signs with the thing signified; viz. 1. As the bread and wine nourish our body to temporal life; so the body and blood of Christ nourish our souls unto life Spiritual and Eternal. 2. As the bread and wine are received by the mouth, so the body and blood are received by faith. 3. As the wine is severed from the bread to signify the violence of Christ's death; so his blood was sundered from his body, signified also by the breaking of the bread; and as the bread is eaten being broken, so the body of Christ is received being sacrificed. 4. As in corporal food is required an appetite unto it; so in this Spiritual food is required faith. 5. As of many corns is made one loaf; so are we being many made one body. The manner whereby Christ's body & blood doth nourish us, is 1. The respect of his merit; for us Christ's body is given, and his blood shed for us, and for the body and blood of Christ we have eternal life given unto us. 2. When we receive that merit; that is, when we believe with a true faith, that for it we shall have eternal life. 3. When the same Spirit uniteth us by faith unto Christ, and worketh the like in us which is in Christ, for except we be grafted into Christ we do not please God. The remembrance we are to have of Christ in receiving the Lords Supper, consists 1. In the memory of Christ's benefits. 2. In faith, whereby we apply Christ and his merit to ourselves. 3. In thankfulness or public confession of his benefits. The Sacramental Rites of the Lords Supper are twofold: 1. Respecting the Minister, which are twofold: 1. To take the bread and wine, to break the one, and to pour out the other; that is, that Christ suffered for our Redemption. 2. To give the bread broken, and to deliver the wine poured out; that is, that God doth offer and give Christ unto us, together with all his benefits. 2. Respecting him that cometh to the Lords Table; it is required that he receive, eat and drink the bread and wine given unto him; that is, that in the Supper we do truly receive Christ, eat his body and drink his blood, by the which we are nourished into the hope of eternal life, if we do not cast him from us through unbelief. The properties belonging to a fit guest at the Lords Table: 1. He must be bidden, Luke 14.8. 2. He must be humble, Luke 14.9. 3. He must have knowledge of the person to whose Table he comes. 4. He must bring a Spiritual appetite to eat. 5. He must put on Christ, his wedding garment, Rom. 13.14. 6. He must be ravished within himself, concerning the use of these mysteries. 7. He must be sober in using them. 8. Cheerful in receiving them. 9 Loving to his fellow-guests. 10. Thankful to the Master of the feast. To the right use of the Lords supper, three things are required: 1. A right preparation, which chief consists in knowledge, prayer, self-examination, contrition and repentance, faith, a resolution against sin for the future, and charity; for this Sacrament is a Communion whereby all the receivers jointly united by love, do participate of one and the same Christ. 2. A right receiving; wherein is specially required the renewing of our knowledge or general faith, which is renewed principally by meditation in the use of the Supper, and the renewing of our special faith in Christ. 3. A right use of it afterward, when we must give God thanks for so great a benefit, 1 Cor. 11.26. and look to receive by it increase of faith and repentance, to rise from sin, and to receive power against the Devil. The Rule of examination must be the Law of God, and the thing chief to be examined is sin, 1. In thought, and therein these especially: Idle thoughts. Lascivious thoughts. Treacherous politic thoughts. Blasphemous thoughts. 2. In word, and therein such as these: Idle words, Angry and rash words. Filthy and immodest words. False and untrue words. Cursing and imprecating words. Charming and Necromantic words. Words immediately agains: God, as Oaths and Blasphemies. 3. In deed: Some whereof are of Commission. Others of Omission. We must also examine our Graces, and therein 1. What Knowledge we have, Prov. 19.2. Of God. Of ourselves. Of the Covenant of Grace. Of the nature and use of this Sacrament. 2. What Faith we have, Acts 8.37. 3. What Repentance we have, Exod. 12.8. 4. What Obedience we have, Psal. 26.6. 5. What Love we bear to our brethren, Mat. 5.23, 24. The examination of our knowledge, is by enquiring of our hearts whether we know 1. God; that is, acknowledge him the true God, and him alone. 2. Ourselves; that is, acknowledge ourselves to be 1. Sinners, and that both Originally. Actually. 2. Accursed sinners, deserving the wrath of God. 3. Burdened sinners, weary and heavy loaden, desiring Christ to refresh us. 3. The Passion of Christ, not so much to talk and discourse of it, as to know and apply the virtue of it. We may examine our Faith by these marks 1. Whether we can from our hearts renounce our false supposed goodness, and can wholly rely upon Christ in the matter of our salvation; for this Nature cannot do. 2. Whether we have peace of conscience arising from the apprehension of God's love in Christ, and our reconciliation with him. Again, our Faith which is the wedding garment, may be examined by these particulars; viz. 1. Whether we believe that Jesus Christ is the Messiah and Savior of the world. 2. That he was crucified, and shed his blood. 3. That the merit of his Passion is able to save sinners. 4. That this merit is conveyed unto us in the Sacrament, being rightly administered and duly received. In the examination of our faith, we must also inquire 1. Whether we have only a general Faith, an historical temporal Faith, or a legal Faith; none of which alone doth save. 2. Whether we have an Evangelical Faith in the Promises of the Gospel, approving to our own hearts on true and sound ground that they belong to us in particular, and so a Justifying Faith; without which we may not dare approach the Lords Table. So also we must examine whether we have these five things required in Faith; viz. 1. A true understanding and knowledge of God and his will in his Word. 2. A true consent and assent in the heart, that it is God's word, and all of it most true. 3. A profession and approbation of it. 4. An application of Christ upon a sound ground to be thy Saviour in particular. 5. A continual declaration of our faith, by the diligent and constant practice of good works. Lastly, we must examine whether we are not given too much to presumption or desperation; either of which are main lets and hindrances unto Faith: Then we must try our Faith by the marks of it: 1. Towards God, as 1. Peace of Conscience. 2. Love towards God. 3. Hope of Salvation. 4. Constancy in the faith and truth of Christ. 5. Boldness to come to God. 6. Confession of his truth. 7. Obedience to God and his Word. 2. Towards our Brethren; as 1. Mutual concord in Religion. 2. Brotherly love, that we can forgive, forget, do them any good, and pray for them. 3. Towards ourselves; as 1. Patience, rest in God, and joy in afflictions. 2. A deadly hatred of sin. 4. Against sin, the world and the Devil, conquest and victory. We may know whether we have Repentance or not, by enquiring of our own hearts 1. Whether we have a godly sorrow for sin, whereby we are displeased with ourselves, because by sin we have displeased God. 2. Whether there be in us a changing of the mind, and a purpose to forsake sin, and ever after to please God. 3. Whether we do daily break off our sins, and abstain from inward practice, keeping under our corruptions and ungodly thoughts. 4. Whether we mourn for the present corruption of our nature. 5. Whether we have been grieved, and craved pardon for our late sins, even since we were last partakers of the Lords Table. In Repentance we must examine 1. Whether it be from the heart, in truth and uprightness, or only in hypocrisy. 2. Whether it be from the whole heart, or whether we use not double-dealing with God. 3. Whether we return from all our sins, or only from some, living still in our sins. 4. Whether we repent (as we sin) every day or no; or only for a fit, and return to our sins again. 5. Whether we behave ourselves uprightly both before God and men, publicly and privately; or whether we do not rather seem better than indeed we are, and so commit horrible and shameful sins in secret. Again, in our Repentance we must examine 1. Whether we have acknowledged sin to be sin, with the circumstances and punishment thereof. 2. Whether we are truly humbled inwardly and outwardly for them. 3. Whether we have a godly sorrow for them, which bringeth forth a circumspect care, a clearing of ourselves, just indignation, filial fear, earnest desire, fervent zeal, and a holy revenge. 4. Whether we do often call to God for mercy and pardon in Christ's Name. 5. Whether we have fully purposed and resolved to amend our lives, and turn unto God with the whole man: And this resolution must be forthwith put in practice, and continued to our lives end, for otherwise we but mock God, and deceive our own souls. The truth of Faith and Repentance may be known by these notes; viz. 1. If our faith be directed upon the right object, which is Christ alone. 2. If there be a hungering and thirsting after his body and blood. 3. If we have a constant and a serious purpose not to sin. 4. If there follow a change in the life. The companions of Repentance are a broken and a contrite Spirit, a bitter soul, and oftentimes a weeping eye; but the infallible Rule to examine our Repentance, and to know whether it be true or false, is by observation of the subsequent course of our life. Our Obedience (which is an Evangelical keeping of God's Commandments) may be examined by the properties thereof, which are five: 1. It must be free, without constraint, Psal. 110.3. 2. Sincere, without hypocrisy, 2 Tim. 1.5. 3. Universal, not to some, but to all the Commandments, Psal. 119.6. Jam. 2.10. 4. Perpetual, till the hour of death, Mat. 24.13. 5. Personal, in regard of our personal calling, 1 Pet. 5.1. The Reasons why we must examine our obedience, are especially these: 1. Disobedience is as the sin of Witchcraft, 1 Sam. 15.23. 2. Obedience is better than Sacrifice, 1 Sam. 15.22. 3. It is a fruit of Faith, Rom. 8.1. 4. By this examination we shall be moved to repent, Jer. 31.19. 5. Without it we cannot appear before God, Jer. 7.9. Our love to our brethren may be examined by these signs: 1. If we be not overcome with evil, Rom. 12.21. 2. If we overcome evil with goodness, Rom. 12.21. 3. If we can pray for him, Acts 7.60. 4. If we can yield to him, Gen. 13.19. 5. If we can conceal his infirmities, Prov. 11.12, 13. 6. If we can converse friendly with him, Gen. 34.4. 7. If we can departed sometime from our right, Gen. 13.10. 8. If when we may, we avenge not ourselves, 2 Sam. 19.23. The parts of Love required of all such as come to the Sacrament of the Lords Supper: 1. Gentleness, and not without just cause to be moved to anger. 2. Patience and long-suffering, when just cause of anger is offered. 3. Goodness, not admitting envy or the like against any enemy, but loving him, and being ready to forgive him. 4. Tenderness, and being affected with grief at the sight of other men's miseries. 5. Freedom from evil thoughts against thy Neighbour, interpreting all things to the best if it may be. 6. Yielding, rather than contend, from something of a man's own right, as Abraham did to Lot. 7. Humbleness of mind, seeking reconciliation when offences have been. 8. Care to save a Neighbour from hurt, damage or hindrance in any thing appertaining to him. 9 Abstinence from private revenge, in speech or in deed, and forgiveness; whereof are three kinds, 1. Of revenge, when men are content to lay aside all hatred and requital of evil. 2. Of Penalty, when being wronged they are content to put the matter up, and not proceed to punishment. 3. Of Judgement, when a man is willing to esteem and judge things ill done as well done, and an enemy as a friend: The first of these three is necessary before the receiving of the Lords Supper. 10. Bountifulness towards the Poor: Our charity may be examined by looking into our own souls, whether we have unfeignedly forgiven all the world, and can cheerfully, without grudging or worldly applause, receive into our compassion the distressed: Then ought we to reflect on time past, whether we have taken all advantages to exercise our charity. Consider further about true examination, these four things; viz. 1. Who must examine; viz. All, every man that can. 2. What must be examined; viz. ourselves, and therein Our sins, all, every one of them. Our graces, What we have attained to. How we have increased them. 3. The manner how we must examine ourselves; viz. by the golden Rule of God's word. 4. The time when we must examine ourselves, and that is fourfold; viz. 1. Every night and morning, Psal. 4. 2. In time of God's Judgements. 3. Upon our deathbeds. 4. Before the Sacrament. There are three sorts of examiners; viz. 1. Some who examine themselves by themselves, following their own reason, ways and humours, who an hour or a day before the Sacrament, or in the very time of receiving, think of their sins. 2. Some examine themselves by others, and if they find themselves better than any, think themselves best of all, at least good enough; these perish by their own conceit. 3. Others who impartially examine themselves by the Rule of God's Word, and only these indeed are the true examiners. Reasons to enforce examination before we receive the Lords Supper: 1. Without this examination we can never repent and so be saved, Rev. 2.5. 2. Otherwise we eat and drink unworthily, and are guilty of the body and blood of Christ, 1 Cor. 11.27, 28. 3. Without it we eat and drink our own damnation, being not rightly prepared. 4. Because otherwise we are unfit to perform any service to God as acceptable to him. From this right examination enjoined us before our approach to the Lords Table, we are taught, 1. That children are not capable of this Sacrament, 1 Cor. 11.28. 2. That ignorant persons must not approach to this Table, 1 Cor. 11.24. 3. That mad people are not to be admitted to this feast, 1 Sam. 21.15. 4. That such as intent to live in their sins, must not dare to approach unto this Communion, 1 Cor. 11.27. 5. That such as do not try themselves cannot come. 6. That such as do try themselves, must come after trial, and may come with much comfort. The manner how we must be disposed in the action of receiving; viz. 1. When we see the Minister take bread and wine, we must consider the action of God, whereby he sent Christ to work our Redemption. 2. When we see the bread broken, and the wine poured out, we must consider 1. The bitter Passion of Christ for us in suffering. 2. God's infinite love to us, who sent Christ to redeem us his enemies. 3. God's wrath towards us for our sins, which nothing could satisfy but the death of Christ. 4. We must detest those sins of ours, which caused Christ thus to suffer. 3. When the Minister distributeth bread and wine, we must consider, that as it is truly offered unto us by man, so Christ is truly offered unto us by God. 4. In receiving the bread and wine, we must apprehend Christ by faith. 5. In eating that bread and drinking that wine, we must apply Christ particularly to ourselves, and be persuaded, that as bread and wine is made the nourishment of our body, so Christ's body and blood is made the nourishment of our souls. Again, consider these inward actions in the time of receiving the Lords Supper; viz. 1. We must remember the Passion of Christ, with the circumstances, torments and virtue thereof: This remembrance must be 1. Humble, to debase us for what we had deserved. 2. Effectual in us toward God, ourselves and our Brethren. 3. Perpetual, not at the present time only. 4. Thankful, to magnify the mercy of God. 2. We must give thanks to God for sending Christ to work out our Redemption, 1 Cor. 15.57. that is, we must thank him by obeying him in keeping his commandments, and not by word only. 3. There must be a discerning of the Lords body; that is, 1. To consider of the bread and wine, not as things common, as they were before, but as consecrated to a holy use. 2. We must come hereunto as unto mystical meat, not as to carnal. 3. We must feed on Christ by faith, as verily as we eat the visible Signs with our bodily mouths. 4. There must be an Annunciation of the death of Christ, that is, a showing forth of the Lords death, 1 Cor. 11.26. This duty of showing forth the Lords death is twofold: 1. Partly inward, consisting in the inward application and godly meditation of 1. The wrath & justice of God against sin. 2. The greatness of sin, which nothing could do away but Christ's death. 3. The mercy and love of Christ in dying for us. 2. Partly outward, in outward celebration and public declaration, Rom. 10.10. After we have received the Lords Supper, we must labour 1. To feel in ourselves the hatred & death of sin, and the entrance of grace. 2. To perform that in our life following, which we promised in our preparation. 3. To meditate where we have, and what we have done; which seals a blessing or a curse. 4. To think every day of the mercy of Christ, and daily to render thanks and praise for it; which thanksgiving must not be only in words, but in every action of our life. Psalms proper for thanksgiving are the 8, 23, 66, 103. 5. To express our charity by to the Poor. 6. To use all care and caution not to fall into our old sins, lest the latter end be worse than the beginning; and that not only for the present, but ever after we renew our faith and repentance. Praise and thanksgiving is required as necessary, and as a special duty to God, when we have tasted of his bounty and loving kindness, and especially for Spiritual blessings: 1. Because it is the will and pleasure of God, who is so good unto us, as to require it of us, who can give him nothing else; and this reason the Apostle gives, 1 Thess. 5.17, 18. 2. Because of all Sacrifices, this of praise and thanksgiving is the chief and principal, as well in respect of the enduring and continuance of it, as in respect of the use and end of it. It was in Paradise before the Fall, it was before the Flood, it was before the Law, under the Law, under the Gospel, and shall continue for ever: It is performed of Men and Angels, in heaven and earth, it shall never end, no not when other exercises of our Religion shall cease, Rev. 5.13. & 11.17. 3. Because it is not only the end of the other works of Religion, but also the end of the works of God: It is the end of our Election, Eph. 1.5, 6. of our Creation, Prov. 16.4. of our Redemption, Luke 1.68, 74, 75. Eph. 1.3, 7. of our Justification, 1 Cor. 1.31. It is the end of our Sanctification, of our Salvation, and of our Glorification, to give all praise, all power, all honour and glory to him that sitteth upon the Throne, and to the Lamb for evermore. 4. The worthiness and excellency of this exercise is manifestly proved by the unwillingness and untowardness of our corrupt Nature to perform it; we are ready enough to pray for the gift, not so ready to praise the giver; fervent in ask, cold in thanksgiving. The impediments to be removed, and the means to be used that we may rightly discern the Lord's body in receiving it, are these; viz. 1. Carnal and natural weakness in the mind: The Remedies whereof 1. Endeavour to get out of our natural state of life. 2. Earnest endeavour for the Spirit of God. 3. Frequent and fervent Prayer. 2. Ignorance; the Remedies whereof are 1. A serious consideration of God's Judgements against it, 2 Thess. 1.8. 2. To search the Scriptures, & to be conversant therein. 3. To have recourse to godly Ministers. 3. Hardness of heart; the Remedies whereof are 1. To avoid the occasions, as custom in sin, carnal security, contempt of the word, and the like. 2. To let the word have admittance to us, to enter and take place in us. 3. We must pray unto Almighty God to soften our hearts. 4. We must take heed of the slights of Satan, and of the deceitfulness of sin betimes. 4. An unregenerate Will; the Remedies whereof are 1. To deny & renounce ourselves with all we have. 2. To call often upon God with fervency, to guide us by his Spirit, as we may be able to resist our lusts. 5. We must shake off the custom of sinning, the sin of unbelief and impenitency, carnal wisdom, presumption of our own knowledge, pride and vainglory, forgetfulness of God and his word, and such like. If therefore we would come worthily to the Supper of the Lord, 1. We must (as hath been said) try ourselves by the Law of God, whereby cometh the knowledge of sin, Rom. 3.20. & 7.7. 2. We must labour to understand and believe the common corruption of all mankind, standing partly in Original sin, and partly in the fruits thereof, Rom. 3.9. 3. We must feel the curse of everlasting death due to us, Gal. 3.10. 4. We must learn what Covenant God hath made with us touching Grace and Mercy, that we may be raised up to comfort in the Son of God our Redeemer. 5. We must fervently desire to be made partakers of the Lords Supper, and feel how much we stand in need of it. 6. We must consider the correspondent proportion between the Signs and the thing signified. Unworthiness in receiving the Lords Supper is twofold; viz. 1. Of an evil Conscience; as when a man lives in any sin against his conscience: Take heed of this, for it is proper to the Reprobate. 2. Of infirmity; as when a man truly reputes and believes, and makes conscience of every good duty, but yet sees and feels wants in them all, and in regard whereof himself unfit for the Supper; but this may not justly hinder from coming to this Sacrament. So that there are two sorts of men who receive unworthily; viz. 1. Those that are not yet in Christ. 2. Those that are within the Covenant, but yet come remissly and negligently. The wicked receive in the Lord's Supper, 1. The bare Signs only, as bread and wine. 2. Those Signs to their condemnation, or they eat their own condemnation; that is, through incredulity and abusing of the Sacrament to be abalienated, and repelled from Christ and all his benefits, and so to draw upon themselves temporal and everlasting punishments, except they repent. The wicked in the use of the Sacrament receive nothing beside their own condemnation, but the bare Signs only, and that for these Reasons: 1. Because the benefits of Christ are received only in the right use of the Sacrament. 2. Unto whom nothing is promised in the word, to him the Sacraments seal nothing. 3. Spiritual things are received by faith, which the wicked have not. 4. To be wicked, and to receive the Sacrament truly and entirely, implieth a contradiction. The causes for which the wicked are said to eat unto themselves damnation; viz. 1. Because they profane the Signs, and consequently the thing signified, by laying hold on those things which were not instituted for them, but for the Disciples of Christ. 2. Because they profane the Covenant and Testament of God, by taking to themselves the Signs and Tokens of the Covenant, and so would make him the Father of the wicked. 3. Because they tread under foot the blood of Christ, by not receiving his benefits by faith, when as they profess they do, and so mock God. 4. Because they condemn themselves by their own judgement, for they accept of this Doctrine, yet are conscious to themselves that they are hypocrites, and so condemn themselves. All deadness and hardness of heart must not keep us from the Lords Table; for it is twofold; viz. 1. Sensible, which is in God's children, which they bewail; this may not discourage the Communicant from approaching the Table. 2. Insensible, which is a great and dangerous Judgement, and one proper to the Reprobate. They only are to be admitted to the Supper of the Lord, who by their confession and life profess faith and repentance; and the Reason is, 1. Because the Church should profane God's Covenant, if it should admit unbelievers and men impenitent; for he that doth a thing, and he that consenteth to it, are both guilty. 2. Because if such should be admitted, the Church should stir up the anger of God against herself, as of whom wittingly and willingly this should be committed. The Supper of the Lord is often to be celebrated, for these Reasons; viz. 1. Because of the words of institution. 2. Because in respect of the end and purpose of the institution, for it must be done in remembrance of Christ. The Sacrament of the Lords Supper is not to be omitted, when it is administered in the Congregation whereof we are members; for they were to be cut off from the people, who neglected the Passover, but this Sacrament is greater than it, in two respects; viz. 1. This Sacrament is more clear, because it doth more lively represent Christ exhibited in the flesh, but the Passover only represented Christ which was to come. 2. Because the mercy we are now to remember, is greater than that of the Passover, the one being our Redemption from Sin and Hell, the other our deliverance out of Egypt; though that was not all. The resemblances between the Passover, and the Supper of the Lord; viz. 1. As one is called the Lords Passover, Exod. 12.12. so this is called the Lords Supper, 1 Cor. 11.20. 2. God calleth the Lamb the Paschal Lamb, because the Angel in the common destruction passed over the houses of the Israelites; so Christ calleth the Bread by the name of his body that was broken for us, Luke 22.19. 3. In the Passover the Lord saith, This shall be for a memorial, Exod. 12.14. so Christ saith, Do this in remembrance of me, Luke 22.19. 4. God saith of the Lamb, Take ye, Exod. 12.5. Christ saith of the Bread, Take ye, Mat. 26.26. 5. God saith of the Paschal Lamb, Eat ye, Exod. 12.11. Christ saith of the Bread, Eat ye; of the Wine, Drink ye, etc. Christ would at the last Supper of the Passover, institute this his Supper, for these Reasons: 1. That now an end was made of all the old Sacrifices, and he did substitute a new Sacrament which should succeed and be observed, that Paschal Sacrament being abolished. 2. That the same thing might be signified, difference of time only excepted; the one signifying Christ to come and to be sacrificed, the other come and sacrificed. 3. That he might stir up in his Disciples and in us greater attention, and marking of the cause for which he did institute it, doing nothing before his death, but what was of most weight and moment. The absurdities following upon, and Reasons against Popish Transubstantiation of the bread into the body of Christ in the Supper of the Lord; some whereof are also against Consubstantiation: 1. If the bread and wine be turned into the very body and blood of Christ, then shall be no Signs in the holy Supper, and then no Sacrament, for Sacraments cannot be without visible Signs. Thus it overthroweth the Sacrament consisting of two parts, a visible Sign, and an invisible Grace signified: but if bread were really the body of Christ, then there could be no outward Sign to represent the inward Grace. 2. Christ's blood should be separated from his body, which can never be. 3. The body of Christ should be infinite, and therefore he should not be a very man, nor truly ascended; for by making the body of Christ to be in more places than one at the same time, the nature of a true body is destroyed. 4. That then the wicked and hypocrites (as well as the godly) coming to the Supper, should then receive Christ, and be indeed partakers of the body and blood of Christ, yea irrational creatures, which is horrible Blasphemy to imagine and determine. 5. It maketh two Christ's, one that giveth, another that is given; one at the Table, another in the mouths and stomaches of the Disciples. 6. The Apostle calleth it Bread oftentimes, even after consecration, 1 Cor. 10.16. & 11.26, 27, 28. and Christ instituted this Supper before he was crucified. 7. If the body and blood of Christ had been really in the bread and wine, Christ should have eaten himself, even his own body, and drank his own blood, and have given his dead body with his living hands. 8. This communion is common to the Fathers and us, but the Fathers could not communicate any otherwise with Christ, then by faith in the Word and Old Sacraments. 9 Christ is ascended really with his body into heaven, which must contain him until his coming again, Acts 3.21. & 1.11. John 16.28. Matth. 26.11. The great & wide difference between the Lord's Supper and the Popish blasphemous idolatrous Mass: 1. The Supper of the Lord testifies to us that we have perfect forgiveness of all our sins for that only Sacrifice of Christ, which himself once fully wrought on the cross, Heb. 7.27. But in the Mass it is denied that the quick and the dead have remission of sins for the only Passion of Christ, except also Christ be daily offered for them by their Sacrificers. 2. The Supper of the Lord testifies also that we by the Holy Ghost are grafted into Christ, who now according to his humane Nature is only in heaven at the right hand of his Father, Heb. 1.3. and there will be worshipped of us, John 4.21, 22, 23. But the Mass teacheth that Christ is bodily under the forms of bread and wine, and therefore (say they) is to be worshipped in them: So that the very foundation of the Mass is nothing else then an utter denial of that only Sacrifice and Passion of Christ Jesus, and an accursed Idolatry. 3. The Popish Mass changeth, or rather abolished the Rite instituted by Christ, for it taketh away the cup from the people, and most presumptuously addeth many toys. 4. The Mass transformeth the Sign into the thing signified, for it denyeth that there is any bread or wine remaining. 5. In the Mass the Papists make other gifts to be, than which are found in the Word and Sacrament, or in the Promise annexed unto them; as Merit even by the work itself wrought, Remission of sins for the dead, and healing of Men, Oxen, Swine and diseased. 6. The Mass is repugnant to Christ's Priesthood; because he is only the High Priest who hath power to offer himself: yet his Unholiness the Pope, with his companions, most impudently pulleth this honour to himself. 7. The Mass is repugnant to the Doctrine of Grace and Justification, which teacheth, That in this life only is the time of obtaining favour by faith alone, for the only Merit of Christ; but the Papists neglecting faith, and rejecting Christ's Merit, have substituted in place thereof this Idolatrous Mass. 8. The Mass most ridiculously imagineth that Christ's body doth descend into our bodies, and there remaineth so long as the forms of bread and wine remain; but the Supper teacheth us, That we are made members of Christ by the Holy Ghost, and engrafted into him. Bread is called the Lords body, and wine his blood, for these Reasons: 1. That all the faithful may acknowledge the dignity of this Sacrament. 2. That we remain not in the outward bread and wine, but be intent upon the thing signified. 3. That we may come with the greater devotion to this Sacrament. 4. That we may be most firmly assured, That as outwardly we are partakers of bread and wine; so inwardly we are partakers of Christ and his benefits. Rules to be observed, that we may in receiving the bread & wine, rightly discern the Lord's body: 1. Take every thing in its own nature and kind; do not with Papists take the Sign for the thing signified, nor the earthly thing for the heavenly. 2. Use every one of them in the manner appointed by Christ, and with such reverence as is due unto them. 3. Use them to their right ends; as 1. A commemoration of Christ's death. 2. For a nearer communion with Christ. The difference between the Lord's Supper and Baptism: 1. In Ceremonies and Rites. 2. In the circumstances of the institution and use, or in the signification of the Ceremonies; for Baptism is a Sign of the Covenant entered and made between God and the faithful, the Supper is a Sign of the continuing of that Covenant: The same thing, that is, washing away of sins by the blood of Christ, is sealed both in Baptism and the Supper, but the manner of sealing is divers, and the one is but once, the other often. 3. In Baptism is required confession of faith and repentance in the elder sort newly converted; in Infants it is sufficient, if they be born in the Church: but in the Supper is added a further condition of examining himself, and of remembering the Lords death. It is not absolutely necessary (as some superstitiously suppose) to come fasting to this Sacrament, and that for these Reasons; viz. 1. Because the Paschal Lamb was not so eaten. 2. Because Christ did it after Supper. 3. Because in the Primitive Church many places observed Christ's time to communicate, at the evening, especially at Easter and Whitsuntide. 4. Because some are so weak, that they cannot stay so long fasting. 5. Because many abstained in superstition, as thinking they eat the very body, and drink the very blood of Christ. 6. Because our preparation standeth rather in the purifying of the heart, then purging of the stomach. The ends of the Lords Supper: 1. That it might be a confirmation of our faith, that is, a most certain testification of our communion with Christ. 2. That it might be a public distinction or mark, discerning the Church from all other Nations and Sects, for the Lord appointed it for his Disciples, and not for others. 3. That it might be our testification to Christ and the whole Church; which is, a public confession of our faith, and a solemn binding of ourselves to thankfulness, and the celebration of this benefit. 4. That it might be a Bond of the Church's Assemblies and Meetings. 5. That it might be a Bond of mutual love and dilection; for it testifieth that all are made the members of Christ under one Head. Lastly, remember that the right and lawful use of this holy Supper consisteth in these three things especially: 1. When the Rites and Ceremonies instituted by Christ, are retained and observed. 2. When the Rites are observed of those persons for whom Christ did institute them; not for his enemies, but his Disciples, which are the faithful. 3. When the Supper is received for the right end, which chief is the commemoration of the Lords death. History tells us, That Victor the Third, Bishop of Rome, was poisoned by his Sub-deacon when he took the Cup; and Henry the Seventh, Emperor of Luxelburge, was also poisoned in receiving the Bread at the hands of a Monk: I hope the blasphemous Idolaters of Rome will not presume to say, That that Wine which Pope Victor drank, and that Bread which the Emperor did eat, was the very Body and the very Blood of Christ. Again, they who eat Christ in the Lord's Supper, as the Fathers before his Incarnation, did eat him in Manna and the Paschal Lamb, cannot be said to eat Christ corporally, for at that time he was not born; now all the faithful eat Christ in the Lord's Supper, as the Fathers before his Incarnation did eat him in Manna and the Paschal Lamb, 1 Cor. 20.3, 4. therefore the faithful can no way be said to eat Christ corporally: yet we hold, that the faithful in the Supper do truly receive and eat, but by the Spirit and by Faith, the very true Body of Christ the which was crucified for us, and so far forth as it was delivered up for us; and that they drink his Blood which was shed for us for the Remission of sins, and that indeed the Body is present and the Blood is present, but unto the Spirit and unto the inward man: for unto the Spirit, all things which he receiveth by faith, are in truth present according to that, That Christ dwelleth in our hearts by faith: And no distance of place can effect, that the things we receive by faith should be absent from us; even as the Sun cannot properly be said to be absent from the eyes of which it is perceived. This is the Bread of life, this is the way Our blessed Saviour doth himself convey Into our hungry Souls, when he combines His Grace unto the Elemental Signs. Make room then, purge thy Soul of every sin, That so the King of Glory may come in With Angel's food: Alas, they, when they fell, Fell without it to our just portion, Hell! Feed, but with faith, remember what it cost, Without thy wedding garment thou art lost. CHAP. III. §. 1. Prayer. TRue Prayer may briefly be decribed to be that which is poured out from the heart (the Holy Ghost stirring it) unto God, with this confidence upon the true persuasion of God's love towards us, That we shall be heard for Christ the Mediators sake: And it hath the chief place among Good Works, yielding us the greatest testimony of our Salvation, by enabling us to perform other good Duties. Or thus; Prayer is a Petition joined with an ardent and earnest desire, whether uttered in words or not uttered, whereby we ask of the true God revealed in his Word, those things which he hath commanded to be asked of him; proceeding from an acknowledgement of our necessity and misery, with humility, repentance, and confession of our own unworthiness, made in true conversion unto God, and in a confidence and sure trust in God's Promises, for Christ's sake our Mediator. For the right understanding of which Promises, this Rule must be remembered, That the Promises of God are not made directly to the work of Prayer, but to the person that prayeth; and yet not to him simply, as he doth this good action of Prayer, but as he is in Christ, for whose Merits sake the Promise is accomplished: whereby it is most evident, That our Prayer is not the cause of the blessings we receive from God, but only a way and instrument in and by which God conveyeth his blessings unto his children, in whom is required in Prayer a special particular faith to apply to themselves the Promise of God concerning that thing which they ask in Prayer; which special faith we can never bring with us in Prayer, unless we have a special saving faith, whereby we believe our reconciliation with God in Christ. So that the unfeigned desire of a touched heart, is a Prayer in acceptance before God, though knowledge, memory and utterance to frame and conceive a form of Prayer in words be wanting, Psal. 10.17. for Prayer is not a work of the memory, or a work of the wit, but the work of a sanctified heart, it is the work of God's Spirit; the very essence whereof consisteth in making known the inward desires, 1 Sam. 1.15. Psal. 62.8. always in the mediation of Christ, by reason of the infinite Majesty of God, and sinfulness of the creature, with awful fear and inward reverence, manifested with seemly words (if it be oral Prayer) befitting our matter, not overcurious, nor careless, with reverend, Psal. 95.2, 6. and humble gesture, Ezra 9.5, 6. to express which, kneeling is most proper; Paul useth it, Eph. 3.14. Acts 2.30. if we cannot conveniently kneel, then stand; so did the poor humble Publican when he prayed, Luke 18.13. other gestures when no necessity requireth, argue little reverence, less humility: we must also come in assurance of faith to be heard and accepted, Heb. 10.22. Jam. 1.6. which is strengthened by meditation on the Promises concerning such things as we pray for, 2 Sam. 7.27, 28. which full assurance, as a lusty gale of wind, carrieth our Prayers with full fail to heaven, the desired Haven; wavering and doubting, like opposite uncertain winds, carry them to some other place, and so they return without speeding. The supplicant must also be lowly in mind, and holy in life, Isa. 1.15. the blind man knew God heard not impenitents, Joh. 9.31. he must have a true understanding, sense, and earnest desire of what he prays for in sincerity of heart, and fervency of spirit, Jam. 5.16. for Prayer ascends no higher than faith and fervour of Spirit carry it: Yet notwithstanding which earnestness and fervency in Prayer, it may be no true Prayer, as the wicked man's prayer made in his extremity, which is termed but howling, Hosea 7.14. So a thief is earnest with a Judge to spare him, but this is but carnal earnestness. Thus God takes our prayers by weight, not by number, not by labour, not by earnestness, which is a thing that may come from the flesh, but if it come from his Spirit, he accepts it, and then though we may have a secret answer to our prayers, yet may we wait long before the thing itself be given us, but then God continues a secret strength to us, that we may wait and hold out; yea, though we never have any request in this world granted, yet we must think this sufficient, that we can and do pray unto God; for by whose Grace have we always continued in prayer, but by the gift and Grace of God? God indeed answers some sooner, some later, some he answers quickly, and some he defers longer; but importunity will prevail with him, so as thou shalt have Christ, and after thou hast him, thou must look to the Privileges thou hast by him; only remembering as the privileges thou hast by him, so the condition of after-obedience: For Prayer is the means which God hath sanctified to unlock the closet of his Graces; and he being the Fountain of all Blessings, if we use not Prayer aright, it may be truly said to us, as the woman of Samaria spoke, Joh. 4.11. Thou hast nothing to draw with, and the well is deep, from whence therefore canst thou have that living water? yea, what the Lord did miraculously to Stephen, when he opened the heavens, and shown himself to the outward view, that he doth ordinarily to the Saints in prayer, he shows himself to their minds and inward affections. Touching the time of Prayer, if it be the secret and lifting up of the heart to God (called Ejaculation) then pray continually, pray without ceasing, Eph. 6. but if it be a set and solemn prayer, either in private or in the Congregation, the Word of God appoints no precise hour for this kind, because now there is no difference between time and time, in regard of Conscience, for performing the worship of God and the duties of Religion, the Lordsday only excepted. In the New Testament the distinction of days and hours is taken away; Paul was afraid of the Galatians, because they made difference of days, times, months and years, in respect of holiness and Religion, Gal. 4. And as touching the place of Prayer in regard of Conscience, Holiness and Religion, all places are equal and alike in the New Testament, since the coming of Christ; the house or field is holy as the Church, and if we pray in either of them as we ought, our prayer is as acceptable to God, as that which is made in the Church: for now the days are come foretold by the Prophet, Mal. 1.11. which Paul expounds, 1 Tim. 2.8. yet nevertheless, for order, decency and quietness sake, public prayer is to be made in public places, as Churches and Chapels appointed for that use. But undeniable it is, that all places are alike in respect of God's presence and of his hearing, for he is Omnipresent, wheresoever a man hath occasion to pray, there God is; which concerns them to consider, who make the Church a more holy place for prayer then otherwhere, and therefore reserve all or most of their prayers till they come thither, forgetting that wheresover two or three of the faithful are gathered together, there God is in the midst of them: for now difference of place in respect of God's presence is taken away: God is as well in the field and in the private house, as in the Church: and yet Churches are ordained and used in a godly policy, because a Congregation may more conveniently there meet to their mutual edification, in the public exercise of the Word and Prayer; otherwise private houses were as good places for God's worship as Churches, if they were decent and convenient for edification, for now in all places men may lift up pure hands unto God, 1 Tim. 2.8. where it plainly appears, That after the coming of Christ (by whom the partition wall was broken down, and both made one people to God) all places were sanctified for prayer, so as under the Gospel no one place is more holy than another; yet it being Gods will to be worshipped publicly, needful it is that there should be places fit for that purpose. Thus the Corinthians had one place to worship God in, 1 Cor. 11.20. though certain of the Inhabitants of Philippi went out to a River's side to pray on the Sabbath day, Acts 16.13. but that was in time of persecution. The Father, Son and Holy Ghost is to be prayed unto; we may pray unto the whole Trinity, but more properly unto the first person, God the Father, in the Name of God the Son, by the assistance of God the Holy Ghost: So we pray unto the whole Trinity, yet as the first person is the Fountain of the Deity, we pray the Father by the Son through the Holy Ghost; nor is it strange that we pray unto Christ, for whose sake only we are heard in our prayers, for we pray unto him as he is the second person; we have our prayers heard through him as he is our Mediator, thus distinguishing his person from his office. Prayer in general is twofold: 1. Public, wherein words must be always used in a plain, known, distinct voice. 2. Private, wherein the voice is profitable, but not simply necessary. Two Rules of gesture in public Prayer: 1. It must always be comely, modest, decent and uniform. 2. It must serve as much as may be to express the inward sincerity of the heart without hypocrisy. Again, there is a twofold Prayer: 1. One that is the voice of our own spirit. 2. Another that is the voice of God's Spirit in us; that is, when the Holy Ghost hath so sanctified the heart, when he hath put it into such a holy frame of Grace, that the heart comes to speak as it is quickened, acted and moved from God's Spirit. This Spirit of Adoption makes us 1. Earnest and fervent in prayer. 2. Bold and confident (to God as to a Father) so that we may know the voice of God's Spirit in our prayers, by our boldness to, and confidence in him; for wicked men come to God as to a stranger, the Saints as to a friend. Prayer is one part of that holy worship of God, called Invocation, whereof there are four parts: 1. Supplication, when we entreat God to remove some evil from us. 2. Prayer, whereby we beg at the hands of God the gift of some good thing unto us. 3. Intercession, when as we entreat the Lord to grant some good thing unto our brethren, or to remove some evil from them. 4. Thanksgiving, whereby we give laud and thanks to God for blessings received either by ourselves or by our brethren. The distinctions of Prayer in regard of the manner thereof; viz. 1. Mental, which is an opening inwardly of the desires of a man's heart to God, without any outward manifestation of the same by word, Neh. 2.4. Exod. 14.15. 1 Sam. 1.13. 2. Vocal, and is that which is uttered with words, 1 Kings 8.23. 3. Sudden, when upon some sudden occasion present, the heart is instantly lift up unto God, whether by sighs or words; they are called Ejaculations of the heart, and argue a holy familiarity with God, yea a heavenly mind. 4. Composed, when a Christian setteth himself to make some solemn prayer unto God, whether it be in the Church, family, closet, field, or any other place, Dan. 6.10. to this kind of Prayer, preparation beforehand is very needful, Eccl. 5.2. 5. Conceived, being that which he who uttereth the prayer, inventeth and conceiveth himself; which is very expedient and needful, for these Reasons: 1. It manifesteth the gift and power of the Spirit, who can give both matter and manner, words and affections, who can suggest what to pray, and how to pray. 2. Every day we have new wants, new assaults, new sins, and our petitions must be made according to our present wants, our supplications according to our particular assaults, and our confession according to our several sins. 3. As God daily continueth and reneweth old blessings, so also he addeth new to them. 6. Prescribed, when a set constant form is laid down beforehand, and either conned by heart or read: This is a good help to weak Christians, if they endeavour to pray with the Spirit and with understanding. 7. Public, when an Assembly of Saints publicly with one joint-consent, call upon God by the mouth of the Minister, Joel 2.16, 17. Neh. 8.1, 6. For the manner of which public prayer, two things are very requisite; viz. 1. Unanimity, respecting the heart and affections, for which an audible and intelligible voice is necessary. 2. Uniformity, respecting the outward reverend carriage, and humble gesture in prayer. 8. Private, which is made by one alone, or by some few together, 2 Kings 4.33. Luke 9.28. Acts 10.30. This especially belongeth to the Master of a Family. 9 Secret, which is made by one alone, none being present but God and he that prayeth: This may be in a close chamber or closet, Mat. 6.6. or on a desolate Mountain, Mark 1.35. or in a secret field, Gen. 24.63. or on any house top. Acts 10.9. or in any other place, 1 Tim. 2.8. 10. Extraordinary, which after an extraordinary manner, even above our usual custom, is poured out before God, consisting partly in ardency of affection, as in Christ, Luke 22.44. Heb. 5.7. in Moses, Exod. 32.32. and in the King of Nineveh, Jonah 3.8. and partly in continuance of time, as Jacob a whole night, Gen. 32.24. so did David, 2 Sam. 12.16. and Christ, Luke 6.12. Moses a whole day, Exod. 17.12. so did Joshua and the Elders of Israel, Josh. 7.6. We must pray 1. For the glory of God, always, and that without any limitation or condition. 2. For our own good: 1. The salvation of Soul, and that without any condition. 2. In this present life, but with this condition, so far forth as it may stand with God's glory, and be for our own good. The conditions and circumstances of true prayer; viz. 1. A direction of it unto the true God, and him only. 2. In the mediation of Christ; not without a Mediator, as Pagans, nor in the name of any other Mediator, as Papists. 3. The knowledge of God's Commandment in requiring us to pray, else we doubt of being heard. 4. The knowledge of those things which are to be asked, else we mock God. 5. A true ardent desire of those things which are to be asked, else we are hypocrites. 6. A thorough sense and feeling of our own wants, else we pray not at all. 7. Lowliness of mind, self-denial, impartially weighing our own baseness: Humiliation; that is, true Repentance, 1. Because God oweth us nothing. 2. We are his enemies before our conversion. 8. A confidence and full persuasion of being heard for the Mediators sake, Heb. 10.22. To this purpose meditate on the Promises. 9 In fear; before prayer meditating on the excellency and glory of God, in prayer holding our hearts close with God that they wander not. 10. With seemly words befitting the matter, not strained nor careless. 11. With reverend, submiss and humble gesture. 12. In holiness of life; for the prayer of a righteous man availeth much, Jam. 5.6. yea the prayer of a faithful man is more forcible than the power of a whole Army; witness Moses against Amalek, Exo. 17.11. 13. In sincerity of heart, and with fervency of Spirit, even an hungering, thirsting and longing desire. Other conditions in an acceptable Prayer to be observed; viz. 1. We must ask while the time of Grace and Mercy remaineth; for if the day of Grace be once passed, we shall be excluded with the foolish Virgins, Mat. 25.8, 9 Now the time whilst God offers mercy to us in his Word, is the acceptable time, this is the day of Grace. 2. We must not ask as seemeth good unto ourselves, but according to Gods will, and as his word alloweth, lest we be denied with the sons of Zebedee, for ask we know not what, Mat. 20.22. 3. We must not doubt of Gods granting us those things which we ask according to his will, for the wavering minded man shall receive nothing of God, Jam. 1.5, 6. 4. We must refer the time and manner of Gods accomplishing our requests to his good pleasure, lest with the Israelites we seem to limit the Holy One of Israel. Rules to be observed, that we may conceive aright of God in Prayer: 1. We must not conceive him in the form of any earthly or heavenly, bodily or Spiritual creature whatsoever; for thus not to conceive him, is a degree of conceiving him aright: We must not frame in our minds any Image of God at all, as that he should be like unto man, or any other creature; but we must conceive of him both in his works as our Creator, Governor and Preserver, and also in his properties as most wise, most just, most holy, merciful, etc. Thus we may better conceive of him by his Works and Attributes, then by his Nature. 2. We must conceive that God is one in Substance, and three in Persons: We must not confound the Persons, nor divide the Substance, but conceive of one God in three Persons, and three Persons in one and the same Godhead; so he must not be conceived absolutely, that is, out of the Trinity, but as he subsisteth in the Person of the Father, Son and Holy Ghost. 3. When we direct our prayers or any worship to any one Person of the Trinity, we must include the rest in the same worship; yea further, we must retain in mind the distinction and order of all the three Persons, without severing or sundering them. The whole Trinity hath a work in this holy exercise of Prayer: For The Holy Ghost frameth our Requests, Rom. 8.26. The Son offereth them up unto the Father, Rev. 8.3. The Father accepteth them thus framed and offered, Rom. 8.27. The helps of preparation to Prayer; viz. 1. Meditation 1. Of the Majesty of God to whom we pray. 2. Of the matter of our prayers, which are for Temporal things. Spiritual things. Eternal things. 3. Of our own corruption and want of Grace. 2. A steadfast belief to persuade ourselves that there is a God, one in Essence, three in Persons, rewarding those that call upon him, and whereby we lay hold on Christ, assuring ourselves of the power, goodness, mercy and bounty of God, Heb. 11.6. Before Prayer these things are necessary: 1. Repentance, and after sins committed, a still renewed repentance. 2. Reconciliation, if need require, to our brother. 3. Preparation in heart and mind, as one that is to speak familiarly with God; in which preparation these things are required: 1. The mind is to be emptied of all carnal and worldly thoughts. 2. A consideration of the things to be asked. 3. A lifting up of the heart to God. 4. The heart must be touched with a reverence of the Majesty of God. The impediments to be removed before we can pray: 1. Pride, for God abhors the proud, Prov. 16.5. he hears them not, Job 35.12. 2. An absenting ourselves from the word, a careless and negligent hearing the same, a deriding, scorning and contempt of it, Prov. 28.9. Zech. 7.13. 3. Cruelty, oppression, and unmercifulness towards the poor, Pro. 21.13. 4. All corrupt affections, as anger, malice, hatred, discord, wrath, envy, 1 Pet. 3.5, 6, 7. 5. A delight in sin, taking pleasure in it, and making a sport of wickedness, Psal. 66.16. Special Duties required in the act of Prayer: 1. Our prayer must be the speech of the soul and heart, not of the tongue only, Psal. 25.1. 2. In the mind the right understanding of what we ask. Mat. 20.22. 3. In the heart, 1. Reverence, in regard of God's Majesty, Mal. 1.6. 2. Humility, in regard of our own unworthiness, Gē, 18.27. Ps. 51.17. 4. Every Petition must proceed from a lively sense of our poverty, specially in Spiritual matters, with an earnest desire to have them supplied, Acts 237. 5. Every Petition must proceed from a saving and a justifying faith, being fully persuaded in our hearts, that God both can and will grant our requests, Jam. 1.6, 7. 6. Every Petition must be grounded on God's word, and not framed to the carnal conceit and fancy of man's brain, and be only for good things, 1 Joh. 5.14. 7. Our Prayer must in the name, merit and mediation of Christ alone, be presented to God alone, not to Saints, Angels, the Virgin Mary, or any other creature. 8. We must pray by the help of the Spirit, it must be the voice of God's Spirit speaking in our Spirit, Rom. 8.26. 9 We must pray for our brethren as well as for ourselves, for our enemies as well as our friends, Mat. 5.44. 10. Our Prayers must be without vain repetitions, much babbling, and wand'ring thoughts. 11. Every Petition must be made in obedience; that is, we must have a Commandment enjoining us to ask the thing we pray for, and a Promise to assure us that it shall be granted; and yet here this Caveat must be remembered, That we leave both the time and the manner of accomplishing our requests to the good pleasure and wisdom of God. 12. There must be instancy in the act of Prayer, and perseverance till the thing asked be granted. 13. Every true Prayer must have in it some thanksgiving unto God for his benefits received. It appears from what hath been said, That in Prayer these five things are necessarily to be looked into: 1. The affection of him that prayeth; viz. he must be sensible of his wants and sins. 2. The causes of Invocation, whereof Gods Command is the chiefest. 3. Who is to be prayed unto; viz. God only, not Saints nor Angels. 4. In and through whose name and mediation we are to pray; that is, in the name and mediation of Christ only. 5. What we are to pray for; viz. Blessings Temporal, Spiritual, Eternal. To the affection of him that prayeth, is required, 1. That he divest himself of all vain thoughts of his own worth. 2. That by a steadfast faith his soul be inflamed, as it were all afire to pray. 3. That he be truly sensible of his own wants. 4. That he prostrate himself before the Lord in true penitence. 5. That his prayer be serious and persevering. The causes of Invocation, are 1. The Command of God, who hath required this service from us. 2. The Promise of God, for the hearing of the prayers of such as cry unto him. 3. The sense of our own misery and wants, with the distress of the whole Church. 4. Our victory over temptations. 5. That our heart by the use of prayer may be inflamed after the true worship of God. 6. The example of Christ and all the Saints, whose greatest care was to call upon God. God only is the true object of prayer, and is alone to be prayed unto, for these Reasons: 1. He only knoweth, Jer. 17.10. whether our desires come from the heart, or only from the teeth outward, and so knoweth whether it be true prayer or no. 2. He only is every where present, Jer. 23.23. in all places, to hear the suits of all persons. 3. He only is Almighty, Jer. 32.27. able to grant what suit soever we shall ask. God only, not Angel, Saint, nor any other Creature, is to be prayed unto, and that for these Reasons; viz. 1. We must pray to none but to whom we say, Our Father, Mat. 6.9. 2. In whom alone we must believe, to him alone must we pray, Rom. 10.14. 3. To whom alone and only we can ascribe Omnipresence, Omnipotency, Omnisciency, and the like, to him alone must we pray, 1 Tim. 2.8. 4. It is the Commandment of God himself, that we should serve and worship him alone, Mat. 4.10. 5. No creature can be helpful to any other, further than God suffereth and enableth it. 6. It is no sufficient ground to move us to call upon a creature, because it may be helpful, for then any unreasonable creatures might be prayed unto, which is a most unreasonable thing for any reasonable man to do. 7. Difference must be made between Civil and Divine religious prayer, which is made to God alone, with assurance of faith, and persuasion of Divine Attributes in him, together with religious Adoration, which is proper to the Divine Majesty, Rev. 19.10. and to be performed to no creature, neither Angel, Rev. 22.9. nor Man, Acts 10.26. But Civil prayer is that which is made only in civil respects, requesting that of man, which we are persuaded he is able to help us in. This is not properly Prayer. Christ must be prayed unto in a double respect: 1. As God, the giver of all good things, together with the Father and the Holy Ghost. 2. As a Mediator and Intercessor, that in and through him we may be heard, that he would pray the Father for us, and that he would prefer unto him all our sighs and petitions; For he is a Priest for ever, Psal. 110. The things to be asked in Prayer, are 1. Spiritual, which we are to pray for without any exception or condition. 2. Temporal, with this condition, If it be Gods will and pleasure; so also in things Spiritual less necessary to Salvation, as Hope, Joy in the feeling of God's mercy in distress, etc. Though corporal and other things not simply necessary to Salvation, are not simply to be prayed for, yet conditionally, for these Reasons: 1. That the desire of corporal things may be an exercise of our faith, and confirm our trust and confidence of obtaining things Spiritual, and available to Salvation. 2. That we may consider and confess the providence of God, that nothing befalls us by chance or fortune. The Reasons why God would have us obtain by Prayer what he hath determined to give: 1. That we may be kept in some fear & reverence of him. 2. That he may the more declare his love by hearing our complaints. 3. That we may be the better acquainted with his excellent majesty. 4. That we may give him the acknowledgement of all good things. God useth to grant our Prayers two ways: 1. By giving the very thing itself we ask. 2. By giving something answerable thereto, when not the thing itself. God never grants some men's requests, for these Reasons; viz. 1. Because they make their prayers, but not according to his will, either failing in the time, as did the foolish virgins, Mat. 25.11, 12. or in the thing they ask, as did the sons of Zebedee, Mat. 20.22. 2. Because they doubt and waver in prayer, for such shall receive nothing of the Lord, Jam. 1.6, 7. 3. Because they ask it for wrong ends, as not so much to promote God's honour thereby, as to consume it on their own lusts, Jam. 4.5. So God sometimes defers his answer, for these Reasons: 1. When we ask amiss; which may be done though the heart be right, as out of mistake, or out of want of judgement, though it may be the intention be good. 2. When we are not fitted for mercies, yet God then tenders us in the case we are in. 3. To make us pray the more fervently, and to make us prise his blessings the higher. 4. When it crosseth some other secret passage of God's providence. 5. To keep us in humility, and prevent Spiritual pride; thus Paul was denied the removing of the buffeting of Satan. Though God knows our wants before we pray, yet ought we to pray, for we pray not to inform the Lord of our wants, but for other causes; as, 1. To stir up our hearts to seek unto God's presence and favour. 2. To exercise our faith in the meditation of God's Promises. 3. To ease our woeful hearts, by pouring them out unto the Lord. 4. To testify our obedience unto God's Commandments, and our trust in his Providence, for the receiving every good thing we desire, Our reverence in prayer must show itself 1. In the holy disposition of the heart and affections toward the Lord, when the mind is not carried away with by thoughts, but applieth itself wholly and only to the present service it hath in hand. 2. In the comely gesture of the body, beseeming so holy an action, done to so high a Majesty. 3. In the humble and reverend uttering of our requests, having beforehand well considered the things we are to utter before God. It is necessary that the Spirit should pray, and so we pray in the Spirit, for these Reasons: 1. In regard of our natural estate we have no ability to pray, 2 Cor. 3.5. 2. In our regenerate estate we are no longer able to do any good thing, than the Spirit helpeth and assisteth us; we have still need of the present, effectual and continual work of God's holy Spirit, Phil. 1.6. 3. Though we knew how to pray, yet would not our prayers be acceptable to God, except they came from his Spirit; for as God knoweth the meaning of the Spirit, so the Spirit knoweth the will of God, Rom. 8.27. The means to pray aright in the Spirit: 1. Labour for God's sanctifying Spirit, which is gotten by the Ministry of the word, 2 Cor. 3.8. 2. Having the Spirit, we must go along with him, and follow his good motions, pouring forth those desires which he suggesteth unto us, giving unto God that which is Gods, Mat. 22. 3. We must take heed that at any time we grieve not the holy Spirit of God, which may be done two ways, 1. By quenching the good motions thereof through carelessness, 1 Thess. 5.19. 2. By resisting the Spirit through our rebellion, Acts 7.51. Prayer must be always accompanied with thanksgiving; the matter whereof may be thus distinguished; viz. 1. In regard of the nature and kind of benefits, and they are either Good things bestowed, or Evil things removed. 2. In regard of the quality of them; viz. 1. Spiritual blessings; which are 1. Bestowed here on earth; in the rank whereof must be accounted these four: 1. The ground of them, which is Election. 2. The meritorious cause of them, that is, our Redemption; under which must be comprised, 1. The price of our Redemption, which is Christ's Blood. 2. The special fruits thereof, as Reconciliation, Adoption, Remission, Imputation of Righteousness, etc. 3. The means of applying the benefits of our Election and Redemption, namely, the effectual operation of God's Spirit, under which are comptised Vocation, Regeneration, Sanctification, and such sanctifying Graces as we find and feel in ourselves wrought; as Knowledge, Faith, Hope, Love, Repentance, Patience, New-Obedience, etc. together with the blessed fruits of them, as Peace in Conscience, Joy in the Spirit, holy security, etc. 4. The means which he Spirit useth to work & increase all these Graces are to be remembered, as The Ministry of the Word and Sacraments, and other holy Ordinances of God, together with liberty of the Sabbaths, of good and faithful Ministers, of public Assemblies and the like. 2. Reserved in heaven, such as eye hath not seen, nor ear heard, nor hath entered into the heart of man. 2. Temporal, & therein such as concern 1. Mankind in general. 2. The whole Church 3. The Commonwealth. 4. Families. 5. Our own persons. 3. In regard of the manner of bestowing them: 1. Already given. 2. Promised to be given. 4. In regard of the persons on whom they are bestowed; viz. Ourselves. Others. Evils removed, for which thanks is to be given, are Public, Both Spiritual. Private, Both Temporal. In like manner thanksgiving is Public, For Good things bestowed. Private, For Evil things removed. Proofs of Scripture applied to particular occasions of thanksgiving; viz. 1. For all manner of Spiritual blessings in general, Eph. 1.3, etc. 2. For the Author of them all, Christ Jesus, Luke 2.13, 14. 3. For the outward means of working these Spiritual blessings, Coloss. 1.3, 4, etc. 4. For the inward efficacy of God's Spirit, 1 Thess. 1.2, 5. 5. For Temporal blessings; Christ gave thanks for food, Joh. 6.11. Hannah for a child, 1 Sam. 2.1. Jacob for riches, Gen. 32.10. and Abraham's servant for prospering his journey, Gen. 24.48. 6. For blessings on others; thus the Queen of Sheba praised God for his blessings on Israel, 1 Kings 10.9. and the Christian Jews for the Gospel revealed to the Gentiles, Acts 11.18. 7. For public blessings concerning the Church, Col. 1.3, 6. Acts 2.47. & 4.24. 8. For the Commonwealth, 1 Kings 1.40. & 8.62, 66. 9 For general blessings on mankind, Psal. 8.1, 6. 10. For blessings on one's Family; thus is Jacob thankful, Gen. 35.7. 11. For private blessings; Leah praised God for a son, Gen. 29.3. and Hezekiah for his health, Isa. 38.19. 12. For evils removed, Exod. 15.1, etc. Psal. 124.6. 13. For public Spiritual evils removed, as Idolatry in Hezekiahs' time, 2 Chron. 29.30. 14. For private Spiritual evils prevented, 1 Sam. 25.32. 15. For adversity Job blessed God; and the Apostles rejoice for suffering, Acts 5.41. 16. For good things promised and not enjoyed, Heb. 11.13. General directions for thanksgiving; viz. 1. That we lift up our eyes unto the Author of all blessings, being persuaded that they are brought unto us by God's good guiding Providence, and not by chance or fortune. 2. That we be well instructed in the ground or cause which moveth God to do the good which he doth, even his own Freegrace, Ezek. 33.19. A gift, the more free it is, the more praiseworthy. 3. That we take particular distinct notice of God's blessings, and so particularly acknowledge them, and accordingly give thanks unto the Lord for them. 4. That we accept Gods blessings as tokens of his love and favour, and accordingly rejoice in them, Psal. 138.2. 5. That we observe what God hath bestowed on us above others, and what others want that we have, Psal. 147.19, 20. 6. That we duly weigh how unworthy we are of the very lest of God's favours, even the least crumb we eat, or drop we drink: Thus did Jacob, Gen. 32.10. Particular directions for extraordinary and solemn thanksgiving; viz. 1. A day must be set apart and sanctified thereto: Thus was it in esther's time, Esth. 9.17, etc. 2. Assemblies must meet together: Thus Jehoshaphat assembled the people on a day set apart to praise God solemnly, 2 Chron. 20.26. 3. The solemn worship must on that day be performed to God. 4. The sanctification of that day must be helped by preaching the Word; which help the people of God desired and obtained in Ezra's time, Neh. 8.1, etc. 5. A solemn Vow and Covenant must then be made with God, to bind us more carefully and more conscionably to testify the truth of our thankfulness, by our constant and faithful subjection to his will, 2 Chron. 15.12, etc. 6. Psalms of praise must then be sung: This help the Psalmist doth much press, Psal. 81.1, 2, etc. 7. It is meet that feasts be then made; in time of Rejoicing, the creatures may be more liberally used then at other times, but with respect to sobriety and charity. By prayer is love wrought four ways, 1. It obtaineth it, for when we cry earnestly, God will not deny us. 2. It brings us to communion with God, to converse and be familiar with him, which breeds love. 3. In prayer God shows himself; when we are much in calling upon, and praising God, he delights to show himself to such a man, yea at such a time for the most part. 4. It exerciseth love; if thou wouldst be abundant in love, be fervent and frequent in prayer. The properties of right confession of sins in prayer to God: 1. We must impartially confess to God, to the best of our knowledge and remembrance, our special and particular sins. 2. We must set out our sins in their right colours, making them appear vile and heinous as they are. 3. It must proceed from the heart, Jer. 31.18. hypocritical confession is no confession. 4. We must confess our sins with an hatred of them; for many hypocrites confess (like Judas) their particular sins, but it is of custom, without conscience, or of passion, without remorse, or of fear, without change; whereas the sins that are in us should more grieve us, than the Judgements that are upon us. 5. Our confession must not be extorted or enforced, but freely and willingly performed, otherwise it is not true confession. 6. In our confession this must be observed, That we ought not so far to dwell upon the meditation of our sins, that we forget the mercies of God, and faith in his Promises, and forgiveness of our sins. 7. It belongeth to us and our confession, ever to join prayer to God for the pardon of our sins, without which all is vain. 8. We ought so to confess our sins, as that we have also a full purpose to leave and forsake them; we may not think to find mercy, so long as we continue in that for which we crave it. The vain repetitions in prayer, condemned by our Saviour Christ, Mat. 6.7. comprehend many abuses in the manner of prayer; viz. 1. Mere babbling, when words are used for prayer, which contain neither requests unto God, nor giving of thanks, nor confession: Such is the use of the Ave-Maria, or the Angel gabriel's Salutation to the Virgin Mary; yea, the rehearsal of the Ten Commandments and of the Creed for Prayers, is but mere babbling. 2. Ignorance in prayer, as prayer in an unknown tongue; and thus many sin, that use the Lords Prayer, without understanding of the words. 3. Cold and dull praying, when the lips draw near unto God, but the heart not affected therewith. 4. Superstitious prayers, when as God's worship is measured out by set numbers: This opinion takes place with our common people, for they think that God is served by the work done, if the words be said they think all is well. 5. Rash praying, without due preparation, when men pray only on the sudden, by the motion of the Spirit, as they call it; too many are of this mind, as allowing no set form of prayer to any sort of people: but however conceived prayer be most comfortable, yet without due preparation of the heart, it is most subject to vain repetitions. 6. All vain and superfluous speech in any manner of Invocation, wherein the heart is not affected according to the will of God. Perseverence in prayer is grounded on God's wise disposing Providence, and is necessary to all faithful Christians, for these Reasons: 1. Because the Sacrifice of true prayer, is a sweet and delightsom Sacrifice to God, Heb. 13.15, 16. 2. God thus tryeth the faith and patience of his Saints, whether they can and will continue to wait upon him. 3. By perseverance, prayers move more earnest and fervent, but as for cold prayers, God will spew them out, Rev. 3.16. 4. God thus moveth his children to search their hearts, to see if they can find any cause in them why God heareth them not, Jos. 7.6, etc. 5. God doth thus commend his blessings so much the more unto us; for good things much desired, oft craved, long expected, are the more welcome when they are obtained, and we moved to be the more thankful for them, Prov. 13.12. The Signs of extraordinary ardency in prayer are such as these; viz. 1. Extraordinary distemper of the body; thus was it with Christ, Luke 22.44. and Nehemiah, Neh. 2.2. 2. Unusual motion of the parts of the body, as in Hannah, 1 Sam. 1.13. in Solomon, 1 Kings 8.22. in the Publican, Luke 18.13. and in Christ himself, Mark 14.35. 3. Deep sighing and groans, as in David, Psal. 38.9. The sighs of the Spirit are inexpressible, Rom. 8.26. 4. Loud crying; David roared all the day, Psal. 32.3. Christ cried with a loud voice, Mat. 27.46. 5. Often inculcating and repeating the same petition: Thus did Christ, Mat. 26.39, 42, 44. So did Daniel, Dan. 9.18, 19 This is far from babbling or vain repetitions. 6. Tears; these Christ poured forth, Heb. 5.7. So did the sinful woman, Luke 7.38. yet tears simply in themselves are not acceptable to God, but only as they are Signs of true Prayer, when they proceed from a broken heart and a contrite Spirit. The faults or abuses in our prayers; viz. 1. When we make our prayers unto any other then God, or unto him in any other name then in Christ. 2. When the power or grace of God is tied to some certain prayers, to a certain number or set form. 3. When God is prayed to only with the mouth, without the heart. 4. When any prays unto God with a vain opinion of his own righteousness. 5. When any impenitent person, or that laboureth not to amend his life, prayeth. 6. When a man prayeth without faith. The duties required after Prayer viz. 1. A particular faith, whereby he that prayeth must be assured that his particular request shall be granted. 2. We must with patience and hope expect the fulfilling of our requests. 3. We must use all good means, whereby we may shun those things we pray against, or attain to these blessings and graces we pray for: we must do and practice that which we pray for, and use all lawful means that we can to obtain it. 4. We must take heed of fainting or growing weary, but labour to persevere and hold out; which implieth these three things; viz. 1. When we cleave to Christ constantly. 2. When we will take no denial. 3. When we are content to wait in prayer, and not give over. We are bound to desire the prayers of others, for these Reasons: 1. For the testification of the earnestness of our desire. 2. To show that we acknowledge a Communion of Saints, which perform mutual duties one to another. 3. We manifest a sense of our own weakness, yea much humility. 4. We maintain mutual love, which consisteth not only in offering and doing kindnesses, but also in craving and accepting the like. We are also bound to pray for others as well as ourselves; Because 1. Therein we acknowledge God to be not only our own Father, but also the common Father of others, in which Christ taught us to say, Our Father. 2. Hereby we perform a duty of Love, one of the most principal duties that be; it is an act both of Charity and Justice, they which neglect it, sin, 1 Sam. 12.13. 3. There is no one thing wherein and whereby we can be more beneficial, and do more good to any, then in and by faithful and fervent prayer. They are justly to be reproved who pray not for others: and they are of three sorts; viz. 1. Such as will take no notice of others necessities; of such complained the Church of the Jews in her captivity, Lam. 1.12. These bewray too much self-love. 2. Such, as who though they take notice, yet are not at all moved to any compassion; of such the Prophet Amos complaineth, Amos 6.6. These discover too great senslesness and plain inhumanity. 3. Such, who though they be moved, yet perform not this duty, because they think it an idle frivolous thing, nothing available and profitable; of such Job speaks, Job 21.15. These manifest too much distrust in God, and plain Atheism. They are not to be prayed for whom we know our prayers cannot help: These are 1. All such as are dead, for their estate is unchangeable. 2. They which sin against the Holy Ghost. 3. They concerning whom God hath given an express command and charge to the contrary, and who are expressly and apparently rejected of God; for who pray for such, gainsay the revealed will of God: Thus we read not that Samuel prayed for Saul, after the Lord expressly forbade him, 2 Sam. 16.1. and thus the Lord forbade Jeremiah to pray for the people, Jer. 7.16. Motives to public prayer. 1. The more public prayer is, the more honourable and acceptable it is to God, because it is an honour to him, even when one faithfully prays unto him; and that it is the more acceptable, his promise shows, Matth. 18.28. 2. It is more powerful; thus to prevent a Judgement, or rather to remove it, the Prophet assembles all the people together to pray, Joel 2.16, 17. So did the King of Niniveh, Jonah 3.8. 3. It is a sign of communion, an outward sign whereby we manifest ourselves to be of the chosen and called flock of Christ. 4. It is an especial means of mutual edification, for thereby we mutually stir up the zeal, and inflame the affection of one another. 5. The neglect of it is a note of profaneness; from which blame Separatists and Schismatics, though they would seem very Religious, cannot well acquit themselves; they are not of David's mind, who mourned when he could not come into the house of Prayer, Psal. 48.1, etc. These would too untimely separate the Tares from the Wheat before the Harvest. Prayer in a Family is very necessary, because 1. A Family hath need of peculiar blessings, beside the common which in the Church are prayed for; yea, and hath received many, for which peculiar thanks is to be given. 2. A true Christians house (if God's worship, a principal part whereof is Prayer, be there from time to time performed) is made God's Church, which is a great honour unto a Family, Rom. 16.5. Phil. 4. 3. By prayer a Christian brings God's blessing into his house; for where God is called upon, there is he present to bestow his blessings, as he blessed Obed-Edom and all his household, while the Ark was in his house, 2 Sam. 6.11. It is very needful that secret prayer be added both to public prayer at Church, and private prayer in a Family, and that for these Reasons: 1. Hereby we may more freely pour out our whole hearts to God, and make known our mind. 2. This kind of prayer affordeth the truest trial of the uprightness of a man's heart; for a man may a long time continue to pray in the Church and in a Family, and his prayer be mere formal, even only for companies sake. 3. This argueth great familiarity with God. 4. It bringeth greatest comfort to a man's heart; and they which content themselves with Church and Family-prayers, have very just cause to suspect themselves. 5. Such Wives, Children, Servants, and other inferiors, as live in any house under profane Governors, that will not have prayers in their Families, may by this kind of prayer make supply thereof unto their own souls, for none can hinder secret prayer. The difference betwixt praying & wishing; viz. 1. Wishes are sudden and inconsiderate, straightway ceasing; Prayer is with deliberation, and giveth not over without speeding of the thing desired. 2. Wishes are without respect of the means and care of right or wrong in attaining the thing wished for; Prayer is with submission to the lawful use of the means, and care of prevailing by right only. 3. Wishes are for the most part of things worldly; Prayer is chief for things Spiritual and heavenly, one only Petition of six in the Lord's Prayer being for things Temporal. 4. Wishes are sometimes for things Spiritual and heavenly, but very unconstant, as Balaams wish, Let me die the death of the righteous; but Prayer persevereth, like Jacob wrestling with God. Reasons to enforce us to the practice of this duty of prayer: 1. Prayer is one of the most principal parts of God's worship, for herein we acknowledge him to be the Giver of all good things, the Searcher and knower of all hearts; and hereby we testify the Faith, Hope and Confidence we have in God: it is called, The calves of our lips, Hosea 14.2. because it is a Sacrifice wellpleasing to God. 2. By prayer we do obtain, and also continue and preserve unto ourselves every good grace and blessing of God, specially such as concern eternal life; for God promiseth his Spirit to them that ask it by prayer, Luke 11.13. 3. The true gift and Spirit of prayer is a pledge of the Spirit of Adoption, and therefore the Spirit of prayer is called the Spirit of Grace, Zech. 1.3. 4. By prayer we have Spiritual communion and familiarity with God; for in preaching of the word God speaks to us, and in prayer we speak to God, and the more we pray, the nearer and greater fellowship we have with him. 5. It is specially commanded of God as a special means to obtain all blessings, 1 Thess. 5.17. 6. The gracious Promises God hath made unto effectual prayer, may allure us to pray, Mat. 7.7. 7. Consider the efficacy, power and force of prayer, Jam. 5.16. 8. The excellency thereof, and the privilege we have by it, to have free liberty to come to God. 9 The profit of prayer, for it hath the promise of this life, and of the life to come, Rom. 10.12. 10. The necessity thereof, for without it we show ourselves destitute of Grace, and so in the state of condemnation, Jam. 4.2. Motives to prayer repeated: 1. God's express charge and command; David obeyed it, Psal. 27.8. and indeed this of itself were fully sufficient without any other motives. 2. God's worship, Prayer being the most principal, especial and proper part thereof. 3. The honour of God, for he is not by any thing more honoured then by Prayer, by which we do acknowledge him to be 1. Every where present, and in every place to hear his children. 2. To be the Fountain of all Blessings, therefore we give the praise thereof to God. 3. To be a God full of pity and compassion, which maketh us to lay open our griefs & distresses to him. 4. To be an Almighty God, able to give whatsoever we desire. 5. To be a bountiful God, who giveth to all liberally, and upbraideth not. 6. To be a God true of his Promises, therefore we crave the accomplishing of them. 4. The necessity of prayer, for it is the means which God hath appointed to obtain every good thing, Mat. 7.7. Jam. 4.7. 5. The utility or profit we receive by this duty of Prayer, which is exceeding much, and very beneficial to us many ways; as 1. To obtain every good thing; Christ hath passed his most certain and general Promise for it, Joh. 16.23. 2. To prevent Judgements threatened, Jer. 26.19. and remove them being inflicted, Jam. 5.18. 3. To preserve, nourish and strengthen in us all Spiritual graces, Col. 1.9, etc. 4. To obtain pardon and remission of sins, Acts 8.22. 5. To subdue in us the power of sin, Psal. 19.13. experience can well witness this to those that use prayer. 6. To sanctify all God's creatures to our use, and whatever we do, 1 Tim. 4.5. usurpers are they that use them otherwise. 6. The efficacy thereof, for it prevaileth over all Creatures reasonable or unreasonable; and of reasonable, both visible, as Man, and invisible, as Angels, whether evil or good; yea it prevaileth with God himself: Examples of all which may be these; Daniel by prayer stopped the mouths of the Lions, Dan. 6.22. David's prayer turned Achitophel's counsel into foolishness, 2 Sam. 15.31. Thereby the Devil, even when he is surest possessed, is cast out, Mat. 17.21. At Elisha's prayer a mountain was full of horses, and chariots of fire round about him, 2 Kings 6.17. By prayer Jacob had power over the Angel (which was called, The Angel of the Covenant, Christ Jesus, true God, Hos. 12.4.) who therefore was called Israel, because he prevailed with God, Gen. 32.28. 7. The great honour thereof, whereby the Saints have a free access to the glorious Throne of Grace. The Romish Church doth neither know, nor teach, nor practise the duty of prayer aright, and that for these Reasons: 1. They pray not in knowledge, but in a strange tongue, and allow of Ignorance as the Mother of Devotion. 2. They commend doubting, and speak against Assurance, and so pray not in faith nor obedience. 3. They pray not in humility for mercy for their sins, for they think to merit by their prayers. 4. They direct not their prayers to God only in the name of Christ, but to God and his Saints, making the Virgin Mary their Mediatress. In the close of all, take this seasonable direction with thee touching praying for or against our Enemies; We may lawfully pray against the evil cause that an evil man maintaineth, but not against the person of that evil man: Now if any extraordinary man hath truly and indeed the Spirit of discerning, to judge whether Gods and his enemies be incurable, and hath a pure zeal to God's honour therein, he may lawfully pray against such their very persons, as David did in the 109 Psalm. Prayer, the Souls Incense, sent by faith to God, Attracts his Blessings, and diverts his Rod: It does acquaint us with the Lord, and makes A trembling Terror cease th'Infernal Snakes: It makes the weak victorious, yea, the Sun Stand still, Go back: It stays a Plague begun. When th'Earth had in a Burning-fever lain Full three years' space, it caused a gracious Rain; It wings the Soul for that Celestial good, Which eye, ear, heart ne'er saw, heard, understood. §. 2. The Lord's Prayer. WE must imitate and follow the matter and form of the Lords Prayer in all our prayers, but are not so tied to the very words of this Prayer, but that we may freely use them or other words at our pleasure; for our Saviour himself ofttimes prayed in other words, and so did the Apostles; neither is there such virtue, as that by the bare repetition of them, we can bind God to grant our requests, or that we should never pray in other words: But as the Ten Commandments contain all things to be done of us, the Creed all things to be believed by us, so the Lords Prayer doth comprehend all things to be asked by us of Almighty God. Some think it is to be used only as a Direction, by which we may learn how and what to pray, and that the words themselves are not to be used; others think it the only Prayer to be used at all times, and upon all occasions: The former opinion grounds itself on Mat. 6.9. the latter on Luke 11.2. The truth is, the use of this Prayer is not only to direct for matter, or for words, but for both; but in praying the very words, take heed lest the tongue run without the heart, as it must needs do in those that ceremoniously rehearse them, making haste to have done, before they ever truly began. Wherefore to pray these words rightly, he that prayeth must in some convenient measure understand them, and have his mind taken up with them, in the uttering, the heart still conveying itself into the meaning of every petition; and if thus this Prayer be said, it is well used alone, or added to other prayer. Now we must know, That other prayers, though differing from this in order, yet if consonant thereto in matter, may also be used by us; for otherwise Paul in his Epistles would not have used such variety of order and manner in thanksgivings, requests and deprecations for his Spiritual children, for himself, and for the whole Church: So that though this order be generally to be followed, yet neither is it always necessary, nor yet is it a swerving from this Direction, though some of these petitions only be asked in some of our prayers, and others be omitted. But the error is, when we go beyond the Rules here given us, doting too much upon worldly things, or having proud, unfaithful or malicious hearts, we make our prayers the labour of polluted lips. In the Lord's prayer are contained 1. A preface, and therein a compellation (Our Father) wherein seven things are to be considered: 1. Who is to be called upon; that is God, whom we are to call by the Name of Father: wherein we must observe, That Father here is not the Name of one Person only, but of the whole Essence. 2. That God will hear such as call upon him, because he is their Father. 3. That he is able to grant and answer their requests, for he is in heaven. 4. Who ought and also are able to pray aright, and they are the Sons of God. 5. That Faith is here required, for by Faith we become the Sons of God. 6. Through whom we must pray; that is, in the Name of the only begotten Son of God. 7. The difference betwixt the prayers of Christians, and of Turks or Jews, for ours are made by faith in Christ. 2. Six requests; viz. 1. Hallowed be, etc. which is then done, when the true knowledge and glory of God is celebrated by men. 2. Thy Kingdom, etc. that is, let thy Church be extended, multiplied, preserved, enlarged and guided by thy Spirit. 3. Thy will be, etc. which is then done, when we obeying the will of God, do what he commandeth us. 4. Give us, etc. that is, all things which pertain to our sustentation in this life. 5. Forgive us, etc. that is, our sins and infirmities; and here note, That our forgiving others is not the cause, but the consequence or effect of God's forgiving us, and the sign of our remission. 6. Led us not into Temptation; that is, 1. That God would not suffer us to be invaded or set upon by the wicked suggestions of Satan. 2. Nor be drowned in the pleasures of sin. 3. Nor by consent fall into the snares of Temptation: But deliver us from evil; that is, generally all things hurtful to ourselves, the Church or State. 3. The Conclusion, For thine is the Kingdom, etc. which is added as a Reason of all the Petitions, to strengthen our faith, and therefore we add a note of confidence, and say, Amen: which particle is not as a part of the Prayer, but as a note of our desire, wherewith we wish we may be heard; and of our faith, whereby we believe we shall be heard. The Lord used this kind of Proem, because he will be called upon with due honour, which consisteth 1. In the true knowledge of God. 2. In true confidence in him. 3. In obedience to him; which compriseth 1. True love. 2. True fear. 3. Hope. 4. Humiliation. 5. Patience. Again, of the six Petitions in the Lord's Prayer, 1. The three former concern God's glory: 1. Hallowed be thy Name; that is, that the Name of God may be glorified in his Titles, words and works. 2. Thy Kingdom come; that is, that the number of true Believers may be daily increased, that God's Kingdom of Grace being enlarged, his Kingdom of Glory may be hastened. 3. Thy will be done; that is, that all the people of God may upon earth as readily obey God's will, as the Angels and Saints in heaven. 2. The three latter concern ourselves: 1. Give us, etc. that is, all temporal things necessary for this life. 2. Forgive us, etc. that is, that God would freely forgive us all our sins, as we do from our hearts forgive the offences of men against us. 3. Led us not, etc. that is, that the Lord would not suffer us to be carried away by the Temptations of the World, the Flesh or the Devil. The excellency of the Lords prayer stands in these things 1. In the pithy shortness of it, for in few words it comprehendeth endless matter. 2. In the perfection of it, for it containeth in it whatsoever is to be asked in prayer; in which respect it is properly called the Abridgement of the whole Gospel. 3. In the order thereof, which is most exquisite. 4. In the acceptation it hath with God the Father; for it containeth the words of Christ his Son, in whom the Father is well pleased. The excellency of this Prayer showeth, 1. That if any set form of prayer may be used, than this may, being indicted by the Mediator of the Church; therefore let such as deny the use of it, better consider hereof, when as for the space of One thousand five hundred years after Christ, there were never any that disallowed it. 2. That the practice of such who conclude their prayers with this, is commendable; for hereby, as by a most perfect and excellent prayer, the wants and imperfections of our prayers are supplied. 3. That such who gather from the perfection and excellency of this prayer, that it alone is to be used, are deceived, for Christ's intent was rather to commend this prayer unto us for matter and manner, then for the words. 4. That though it be a most perfect prayer, yet is it only general; but every true Believer needs particular prayers, whereby in special form and manner his particular state and condition may be sent up unto the Lord; yet so, as they be always suitable unto this form here prescribed. Two extremes are here to be taken heed of: 1. Too much confidence in the words of this Prayer often repeated, as some Popes of Rome have granted great Pardons to seven Pater-nosters, and as many Ave-maries', said over every day, or on some days, and in some places, which is gross and superstitious. 2. Too much detracting from this Prayer, by accounting it no better, or not so worthy as a man's own conceived prayer, which is derogatory and arrogant. Our Saviour Christ having forbidden his Disciples all carnal and superstitious kind of praying, prescribed them this holy form, Matth. 6.9, etc. The use whereof is a form of Direction, learning thereby what to ask, what first and chief, with what affections and assurance; for if we were left unto ourselves, we should greatly err in praying, ask ofttimes those things that are not good for us, and against the will of God, out of a fleshly mind; therefore hath the Lord reduced all things, which we may ask, into these few short Petitions, and out of any carnal presumption to transgress these bounds, is not to offer a pleasing Sacrifice, but as it were with strange fire to provoke him, as did Nadab and Abihu, Leu. 10. Some, in a superstitious notion; Suppose this Pattern of Devotion Stands chief in the words, and can expel Poison, and Counter-charm the Powers of Hell. Blind Idolist! unless th'heart language shall The words, the words are ineffectual. Since thou hast given us (Lord) compactly choice Words and matter both, give us too thy voice, Thy Spirits voice in ours, that so we may With Faith, Love, Zeal, as thou hast taught us, Pray. §. 3. Our Father. CHrist Jesus only is the Son of God by Nature, for which cause he is called the only begotten Son of the Father, Joh. 1.18. And we are Sons only by Adoption and Grace; and therefore when we call God Father, we must not think any thing singularly of ourselves, as if he were our Father specially, but the common Father of us all that believe: And we say, Our Father, not My Father, because we ought to pray for all the children of God, as well as for ourselves. And here observe, That here and always the Name of Father, as also the Name of God, when it is opposed to the Creatures, is taken essentially, not personally; but when it is put with another person of the Godhead, it is taken personally. Our Father] that is, O Lord God, thou art the Father of our Lord Jesus Christ, and in him our most merciful Father, by Adoption and Grace; yet here again observe, That we do not here pray to the Father only, but to the whole Trinity: yet as the first Person is the eternal Fountain of the Deity, we pray to the Father, by the Son, through the Holy Ghost; nor may it seem strange, that Christ, who as he is Man is our Brother, and is not ashamed to call us his Brethren, Heb. 2.11. is called our Father; for as he is God, he is our Father, and therefore called, The Father of Eternity, Isa. 9.6. Christ by this word [Our] in the very Proem of his prayer, doth admonish us of mutual love; 1. Because there is no true praying without the true love of our Neighbour, neither can we be persuaded that God heareth us. 2. Because without the love of our Neighbour there is no true faith, and without faith there is no true prayer. Christ willeth us to say [Our Father] not [My Father] for these Reasons: 1. Thereby to raise in us a confidence and full persuasion that we shall be heard; for because the whole Church doth with one consent pray unto him, he doth not reject her for his Promise sake. 2. To teach us that we hold each member of the Church as our brother, Gen. 13.8. 3. That in prayer we must consider Christ and his Church as one body, and make him our Father, who is the Father of Christ our elder brother; his by generation, ours by regeneration; his by Nature, ours by Grace. 4. That we must pray as well in charity for others, as for ourselves, James 5.16. Now they whom we are to pray for, may be distinguished into this rank or order: 1. All such as are effectually called by the preaching of the word. 2. For all such as God in his eternal secret Counsel hath appointed unto life, but are not yet called from their wander to be of one sheepfold under one Shepherd, Joh. 17.20. 3. For particular persons, of whom we have received benefit, under whose Government we live, or which be more dear or near unto us in the flesh, 2 Cor. 9.12. 4. For such as whose necessity is more specially made known unto us, as of danger or distress, Jam. 5.14. 5. For men generally of all estates and conditions, 1 Tim. 2.3. as Jews, Turks, Heathen, and seduced Papists. 6. For our Enemies, and those that hate us, Matth. 5.41. God the Father is the Father 1. Of Christ 1. By Nature, begetting him as he is the Son, of his own Substance, before all worlds, by communicating unto him his whole Essence or Godhead. 2. By the Grace of personal Union, as Christ is Man; for the Manhood of Christ doth wholly subsist in the Godhead of the second Person: and therefore Christ, as he is Man (not his Manhood, which is a Nature, not a Person) may well be called the Son of God. 2. Of us, not by Nature, or in regard of personal Union, but by the Grace of Adoption in Christ, Gal. 4.4, 5. And this Grace we receive when we truly believe in his Name, Joh. 3.12. Gal. 3.26. The Name of Father in this place is taken Essentially, for these Reasons; viz. 1. Because the Name of Father is not here put with another person of the Godhead, but with the Creature of whom he is invocated. 2. The invocating of one person doth not exclude the others, when mention is made of their eternal and outward works. 3. We cannot consider God the Father, but in the Son the Mediator. 4. Christ hath taught us to invocate him also, and he giveth the Holy Ghost; For we have received, not the spirit of bondage to fear again, but the Spirit of Adoption, whereby we cry, Abba, Father; And the same Spirit beareth witness with our spirits, that we are the children of God, Rom. 8.15, 16. Again, God is called Our Father, 1. In respect of our Creation, Luke 3.38. 2. In respect of our Redemption, and receiving into favour by his Son our Mediator, for whose sake we are adopted. 3. In respect of our Sanctification, or Regeneration by the Holy Ghost in Christ. The Instructions arising from this Title Father here given to God: 1. We must hence learn whom to direct our prayers unto, not to Saints, Angels, or any other creature, but to God alone, for these Reasons: 1. Because this is a perfect pattern of true prayer, wanting no direction for the right performance of this part of God worship. 2. Because God only is the Author and giver of all good things, Jam. 1.16. therefore we must ask them of him alone. 3. Because the Lord only, who is Infinite and Omnipotent, can hear all men's prayers at all times, and in all places. 2. We may hereby see in what order we must direct our prayers unto God the Father, in the Mediation of the Son, by the Assistance of the Holy Ghost; neither severing the persons from the Godhead, nor the Godhead from the Persons, whereof the Father is first, the Son is the second, the Holy Ghost the third in order, though not in time or greatness. Thus must we worship him, even one God in three Persons, and three Persons in one God. 3. In this Title Father, we see the true ground of that boldness wherewith God's children come before God in prayer; namely, that interest in the Covenant of Grace in Christ, in whom God is become their Father. 4. We are hereby taught how to dispose ourselves towards God when we come before him in prayer, namely, as children; and this stands especially in four things: 1. In due reverence both of heart and gesture. 2. In true humility, from our hearts renouncing our own merit, and our own wills, and relying wholly on Christ's Righteousness, and on the will of God in him. 3. In true contrition and sorrow of heart for our own sins, whereby we have offended God, who hath been so gracious and merciful a Father unto us in Christ. 4. In a sound purpose of heart to break off the course of all sin, and to walk before God in new obedience to all his Commandments. The Instructions arising from the words Our Father. 1. We must apply to ourselves all the Promises of God in Christ touching Righteousness and life everlasting; for he that makes them is our Father, therefore they belong to us that be his children. 2. This teacheth us when we pray, to be mindful of Gods whole Militant Church and People. 3. Hence we learn how we must come affected towards our Brethren, when we pray to God, namely, lovingly and peaceably, as to children of the same Father. 4. Here we see that all true Believers, whether high or low, poor or rich, are in equal condition in regard of God, for here Christ teacheth every one to say, Our Father. Hence it followeth, That wicked men living in sin cannot pray, all their supposed praying is but a vain beating of the Air with a sound of words; neither shall they speed otherwise then Esau did, though they cry aloud with strong and bitter cries; yet pray they ought, it being a common duty required of all men; but pray they cannot, yea they sin if they pray, such a maze or labyrinth doth sin bring them into; but true Believers with confidence approach the Throne of Grace, and in an holy boldness say, Our Father. Father, a word of Faith doth seem to be, And [Our] no less importing Charity: The one proclaims, If thou wilt live, Do this; The other says, Believe, and thou hast bliss. The Law and Gospel both comprised be In this most happy short Epitome. Blessed Saviour, in two words thou hast taught us all We can thy Love, or our Salvation call. This doth with mutual tenderness combine, As thou art Ours, so grant we may be Thine. §. 4. Which art in Heaven. HEaven here signifieth the habitation of God, of the holy Angels, and of blessed men; and God is said to dwell there, not that he is there only (for he is every where) but because his Majesty, power and glory is more apparent in heaven then in earth, and doth also there immediately show and manifest himself: whence we learn with reverence to pray unto him, being our Father most glorious and most powerful; for to be in heaven, what is it but to be above all things, and to have them in subjection? Psal. 115.3. So that we say (Which art in heaven) because there he showeth himself chief to the Saints, Eccles. 21.24. and from thence he manifestth himself to man, Psal. 57.3. There is mention made of three Heavens in Scripture: 1. The Air, in which we breathe, Gen. 1.26. 2. The Sky, in which are the Stars, Deut. 1.10. 3. The Heaven of Heavens, in which Christ, the Angels, and Saints departed are, 1 Kings 8.27. called by Christ, His Father's house, Joh. 14 2. by Paul, Paradise, 2 Cor. 12.4. by Matthew, The Throne of God, and The City of the great King, Mat. 5.34. This is the heaven here specially understood, being as it were God's Mansion-house. God by an excellency is said to be in heaven, and that in three especial respects: 1. To show that there is no proportion betwixt him and Earthly Potentates, for he is infinitely more excellent than any under heaven, Psal. 113.5. 2. To show that he hath his eyes continually on all his servants; he seethe every thing that they do, as one placed above and over them, Psal. 102.19. & 33.19. Prov. 15.3. 3. To show that he is Almighty, able both to recompense his faithful servants, Psal. 123.1. and also to execute vengeance on those that are unfaithful to God, and cruel to his servants, Eccles. 5.8. The Lord commandeth us to say (Our Father Which art in heaven) for these Reasons: 1. Thereby to show the opposition and contrariety of earthly fathers and this Father. 2. To raise up in us a confidence that God heareth us. 3. To raise a reverence of him in us. 4. That we call on him in fervency of Spirit. 5. That the mind of him that worshippeth be lifted up to heavenly things. 6. That heavenly things be desired. 7. That the error of Ethnics might be met withal, who think that they may worship God in Creatures; as also of the blind Papists, who suppose they may worship the God of heaven in an Image of Earth. 8. To admonish us, that we are not to direct our prayers to a certain place, as in the Old Testament. God is said to be in heaven, 1. For his glory, which doth most shine in the third heaven, it being there most manifested to the holy Angels and blessed Saints by an immediate vision and fruition. 2. There there is not only a natural, but also a supernatural and extraordinary demonstration of his glorious Attributes, of Justice, Mercy, Power, Wisdom, etc. 3. From his purity and holiness, even as heaven is pure, and not obnoxious to corruption, in such manner as the inferior bodies are. 4. For his excellent, majestical and inaccessible brightness, even as the most shining heavenly Creatures, the Sun and Stars, which are but dim Creatures in respect of his glorious brightness; and all this serveth to breed in us humility and reverence in coming before the Lord. This Prayer gins not with a Preface of God's Sovereignty, Omnipotency, Justice, etc. but with this of Paternity, and that in Heaven, for these Reasons; viz. 1. His Sovereignty would terrify us, because we have rebelled. 2. His Omnipotency would amaze us, being dust and ashes. 3. His Justice would affright us, being guilty of our sins. 4. His Paternity doth allure us, as prodigal sons, coming to a liberal and merciful Father, Luke 1.15, 18. yet so as he is in heaven, whereby we are held back from unreverently presuming on this paternal stile; he is so graciously pleased to vouchsafe us that filial honour to entitle him by. From this place of God the Father (in heaven) we may draw these necessary Observations: 1. That the eye of Faith is needful to behold him withal, for heaven is too high for any bodily eye to pierce into; but by faith Moses saw him who was invisible. 2. Though Potentates have none on earth above them, yet in heaven there is one higher than the highest of them. 3. That they who cannot be heard on earth, have yet one to Appeal unto. 4. That the command under which earthly Princes are, is far greater than that which themselves have: Their Commander is in heaven. 5. That the poorest and meanest that be, may have as free access to God, as the wealthiest and greatest, and their suit shall be as soon received, Job 34.19. 6. That the great ones on earth have as great cause to fear the revenging hand of God for any sin, as mean ones. These words (Which art in heaven) instruct, us, 1. Towards what place we are to address ourselves in prayer. 2. When we pray, to come before God with reverence, godly fear, and filial trembling; Remember therefore to use all reverence in prayer. 3. To ask of God in prayer heavenly things especially, Luke 11.13. other things as helps only to them. 4. To make it our principal care how we may come to heaven, for there our Father is; and though our bodies be on earth, yet in affection and desire our souls should mount to heaven. 5. That God is therefore able to grant our requests, 1 Kings 8.30. 6. That we may pray with confidence unto him, Psal. 123.1. 7. That in prayer our heart must be in heaven, 1 Kings 8.48. Psal. 25.1. This is the true worship, Joh. 4.23. 8. That we are here as Pilgrims, and that our conversation must be in heaven, Phil. 3.21. Heb. 13.14. 9 That we must look for all graces and helps from heaven, Jer. 1.17. 10. That by Pilgrimages we need not seek to God, Psal. 145.18. 11. That he differs far from earthly parents, who would help, but cannot oftentimes. 12. That no creature can hurt us, Psal. 2.4, 5. & 118.6. Rom. 8.30. 13. That we must prefer him before earthly parents, Mat. 8.22. 14. That we also shall be with him in heaven. God is said to be in heaven, not as though he were included in the Circle of the Heavens; for the Heavens, and the Heaven of Heavens is not able to contain him, 1 Kings 8.27. and indeed he is neither included nor excluded, being Infinite, and so every where: but because his Majesty and glory is most eminent in the highest Heavens to his Saints and Angels; and thence doth he manifest himself unto us in his Power, Wisdom, Justice and Mercy, while we are on earth, for Heaven is his throne and Earth is his footstool, Isa. 66.1. Thus the words [Which art in Heaven] are not spoken circumscriptively, as though God were contained in the Heaven, or as though, if the Heavens were not, God could not be, as the Inhabitants of the Earth cannot be when the Earth ceaseth, for God was before all Heavens, and Earth and Creatures; but because his glorious Presence and Attributes are most eminently visible in Heaven, and also to set forth his most mighty power, Psal. 115.3. he is by an excellency said to be in Heaven. Heaven is thy Throne, Great God, how then dare we, Who but the Creatures of thy Footstool be, Look Heaven-wards, and cast an eye aloft, Or lift hands to, 'gainst which we have so oft? This Charter thou hast sealed us by thy Son, The Privilege of our Adoption. Heaven thy Throne! Vanish distrust, carnal fear, Thou canst our Prayers grant as soon as hear: But teach us by thy Spirit this holy skill, To ask in Faith what answers to thy will. §. 5. Hallowed be thy Name. BY the Name of God, is meant the whole worship of God; or God's Name is any thing that may be referred unto God, in which he may be considered; as his Word, his Sacraments, his Servants and his Works: So that by the Name of the Lord we are to understand That, whatsoever it is, whereby the Lord is made known unto us, according to his most glorious Attributes, as Wisdom, Power, Justice, Mercy, etc. and this may be either by his Titles, his Word or his Works. Now we must know, That God's Name cannot be more sanctified in itself, than it is; but the sanctifying of it that we here pray for, is, That it may be sanctified in us, which may be when it heareth well by our walking worthy of this holy Name, which is amongst us called upon and professed; for contrariwise it is said to be blasphemed, Rom. 2.24. And whereas thy Name, O Lord, is used as unholy by profane worldlings, vindicate and deliver it from such abuses, and make us to stand for thine honour against such; and provide for the preservation of the same, from being used as a common thing, working in all thy people an holy consent to hollow it together, abstaining from all common unworthy usage thereof: And open our eyes, that we may know thee aright, and may discern thy Power, Wisdom, Justice and Mercy, and enlarge our hearts, that we may sanctify thee in them, by making thee our Fear, Love, Joy and Confidence; and open our lips, that we may bless thee for thy goodness; yea, open our eyes, that we may see thee in thy Works, and strike our hearts with reverence of thy Name appearing in them; and grant, that when we use any one of them, we may honour thee in our sober and sanctified use thereof. This Petition comes in the first place, because it is the end and scope of all the other, for the end of all things must be God's glory; and it is placed before [Thy Kingdom come] to teach us, That no man can be a true Subject of God's Kingdom, unless that in his heart he maketh principal account of God's glory. Thus the first of the three first Petitions in the Lord's Prayer concerning God immediately, concerns God's glory itself; The other two, the means whereby God's glory is manifested and enlarged amongst men: For God's glory is then manifested, and his Name hallowed among men, when his Kingdom doth come, and his Will is done. And this order of the Petitions (that the first three concern God's glory, the other three ourselves) teacheth us how gracious the Lords is towards us sinful men, allowing us if we come with one request for the advancement of his glory, to come with another for our own benefit; if with three for him, with three for ourselves also: but first in order are his three; for if we seek ourselves first and chief, we ask in vain. The order of placing the Petitions concerning God's glory first, and then those concerning ourselves, teacheth, 1. That God is absolutely to be respected, and for himself, but Man for God's cause. 2. That the first and main thing by the Lord intended in Creating all, is his own glory; and whatsoever is good for man, is subordinate to this, and only so far forth to be sought after, as it maketh for God's glory. 3. That the glory of the Lords Name is so dear unto him, as that he did not only make it his Mark in the Creation, but in every particular duty done by man, he setteth it still as his Mark; as here in Prayer, in giving the Law, in the Gospel: at the very Nativity of the Blessed One, the Angels are heard lauding and glorifying God. The Name of God signifieth, 1. God himself, Psal. 116.13. 2. God's Commandment and Charge, his Divine Will and Authority, Mat. 28.19. 3. The Divine Attributes, Properties and Works of God; in which signification it is here principally understood. Holy signifieth 1. All the Properties of God; for all the virtues of God are holiness. 2. That holiness which is in his Creatures; that is, their conformity with God, which is begun in the godly, and is perfect in the Angels. 3. The ordaining and appointing of things to holy uses: The word of Hallowing, is here taken in all these three senses. To hollow or sanctify, is in Scripture used three ways; viz. 1. Of us, 1. When we hollow or sanctify ourselves and others; that is, when as touching external and outward things, we prepare ourselves and others to glorify God. 2. When we hollow and sanctify God; that is, 1. When we acknowledge God to be holy, or to be such as he hath declared himself in his word and works. 2. When we profess God to be holy, and so magnify him according to his will, both in mind and word, as also in deed and works. 3. When we refer the true Doctrine, knowledge and profession of God's holiness, and likewise our Prayers and actions, and even our whole life unto that end whereunto we ought, and whether God hath commanded it to be referred, that is, to the glory and worship of God himself. 2. Of God, when he doth sanctify others 1. Inwardly, by his holy Spirit. 2. Outwardly, by his word, which he effectuateth 1. By separating them from their sins. 2. By reviving and quickening them by his holy Spirit. 3. By the continuing of both. 3. Of Christ 1. Passively, because 1. The word was ordained and consecrated by the Father to the Office of the Mediatorship. 2. The humane Nature of Christ was consecrated out of that whole lump or mass; that is, was selected from among all Creatures to the union with the Word. 3. His humane Nature was preserved from sin, for the performance of the Mediatorship. 4. Because Christ is hallowed and sanctified of us. 2. Actively, because he sanctifieth 1. Himself, 1. As he is the Word; the Word did sanctify with his Father that flesh which he took, by preserving the same from sin, and by endowing it with all gifts. 2. As he is Mediator he sanctified himself, by his voluntary obedience towards his Father, in offering himself a Sacrifice for us. 2. Us, 1. By imputing his own Righteousness. 2. By a real communicating of his holiness, which is wrought by the Holy Ghost. When we desire that the Name of God may be sanctified or hallowed, we desire 1. That God would enlighten us with the knowledge of his holiness. 2. That he would give us a mind to profess the same in words and deeds; or that he would give us Faith and Repentance, whereby we may glorify him, and sever him from Idols or profane things; or that he would new frame and regenerate us By Knowledge. By Profession. By Conformity. 3. That he would give us a mind to profess that holiness of his Divine Name to his own praise and glory. Again, to hollow or sanctify, signifies 1. The purifying of a thing which before was corrupt and unholy: Thus mystically it was showed to Peter, that God had sanctified the Gentiles, Acts 10.15. 2. The separating of any thing common to an holy use: Thus Aaron and his sons are said to be sanctified, and their vestments, and the vessels of the Temple. 3. The acknowledging of a thing to be holy, and declaring it by giving all due observance and respect thereunto, so that the holiness thereof may be made more famous and notable among all men. And thus in this sense we do pray, Hallowed be thy Name, whether we do speak of thy Titles, behold thy Creatures and works of Providence, receive thy blessings, or be conversant in the exercises of thy Word and Sacraments, or of any other Divine Ordinances. God's Name is generally sanctified or hallowed by us these five ways: 1. That we sing his praises, read his word, and speak reverently of him. 2. That in adversity he be praised of us both in heart and mouth. 3. That so oft as need shall require, we make a free confession of his Truth, and lead a life agreeable to the same confession. 4. That we pray unto him, and from our heart give him thanks. 5. That when it shall be necessary, we lawfully swear by his Name. More specially thus, God's Name is hallowed by us 1. In himself, and that by three actions: 1. When we conceive of God in our minds, and acknowledge him as he hath revealed himself in his Word. 2. When we love the Lord above all, fear him above all, and put our whole trust in him in all estates. 3. When we praise and laud the Name of God for his infinite goodness to us. 2. In his word, and that three ways: 1. When we acknowledge the Wisdom, Mercy and Power of God in it. 2. When we have a reverend estimation of the Word in regard of God's Image therein. 3. When we use it in a sanctified and holy manner, giving ourselves to be ruled and guided thereby. 3. In his Creatures, by three special actions: 1. When we acknowledge the wisdom of God, and his powerful hand in every Creature. 2. When we have a reverend estimation of the Creatures, and use them in Christian sobriety, in regard of the stamp of God's power and wisdom which appeareth in them. 3. When we sanctify the moderate use of them by the Word and Prayer, 1 Tim. 4.5. This Petition in the Lord's Prayer (as every one of the other) containeth 1. A Supplication, That we and all the people of God may glorify the holy Name of God in our affections, loving him with all our hearts, with all our souls, and with all our might, fearing him above all, and putting our whole trust in him; in our Devotion, with pure minds lifted up to him only, to pray; and in our speeches, swearing rightly and reverently by his Name, when we are required thereto; and never making mention of him but with high reverence, and in all our natural and civil actions. 2. A Deprecation against the sins contrary to the said Duties, as Self-love, and of the world, Fear of men, Trust in the Arm of Flesh, Corrupt worshipping of God, Neglect of his worship, Errors in speech to the dishonour of his Name, Curse, Swear, Perjuries, Neglect of Vows, Giving God's honour to Creatures, Swearing by them, also Errors in action, and lastly, all thinking or speaking unworthily of the Works of God, by murmuring, cavilling, objecting against them, or slighting them, as things falling out by Chance or Fortune; and for strength to overcome all these Corruptions, we pray, Hallowed be thy Name. 3. A Thanksgiving, which is for these Corruptions mortified and purged, and for the contrary revived and settled to the praise of God's Name, when in deed and in truth we find them to our comfort in some measure in our hearts; and for his grace in other men, by whom his Name hath also glory, whilst they consent together with us in things tending to the honouring of God. All which in this first petition may be abbreviated thus: 1. The Supplication; we pray thee, Let thy Name be hallowed. 2. The Deprecation; we pray thee, Let not thy Name be unhallowed. 3. The Thanksgiving; we thank thee for disposing us to the manifying and giving glory to thy grace and goodness, and so, Let thy Name be hallowed; that is, Suffer not Sin, Satan or the World to reign in us, but by thy Word and Spirit rule in our hearts, giving us grace to be guided thereby in all our ways. The wants which we bewail in this Petition: 1. Our own and others pride of heart, that we labour more for our own credit than God's glory, Luke 18.11. 2. Our hardness of heart, that we cannot as we ought see God's glory in his Creatures, Mark 6.52. 3. Our unthankfulness for his many favours to mankind above all creatures, Psal. 51.15. 4. Our impiety, that in our lives we dishonour God, Psal. 119.136. In this Petition we are taught, earnestly to desire of God those Spiritual Graces which enable us to glorify his Name in ourselves and others; which are these especially: 1. The true knowledge of God as he hath revealed himself in his Word and Works. 2. To sanctify God in our hearts, by loving, fearing and trusting in him above all. 3. The Calves of our lips, which is a Sacrifice of praise to God for all his mercies, Psal. 50.23. 4. To see God's hand in all his Works, how mighty, wise, just and gracious the Lord is. 5. To reverence the works of God, for his Mercy, Justice, Power, etc. appearing in them. 6. To use all his Creatures reverently, sanctifying the same unto ourselves by the word and prayer. As we pray that God's Name may be hallowed, so we must be careful to sanctify the same in our Conversation: For which end we must have regard to these three things: 1. That our lives be unblameable, not tainted with any sin: Away therefore with Idolatry, blasphemous Oaths, cursed speeches, with Sabbath-breaking, and all other sins against the second Table. 2. We must propound the right end of our life every day in our Calling and Conversation; viz. God's glory, and not our own praise, profit, pleasure or honour. 3. When God offers occasion by any work of his Providence, we must endeavour to glorify and magnify his Name therein, whether they be acts of his Mercy or of his Justice. We must thus labour to hollow God's Name, for these Reasons: 1. Because it is an honour even due unto him, Rev. 4.11. 2. It is a credit to us also. 3. We thereby testify how we esteem of God. 4. The contrary argues impiety, Exod. 5.2. Isa. 36.20. 5. He hath severely punished the profanation of his Name, Exod. 14.28. 2 Kings 19.37. Isa. 37.36, 37. Acts 12.23. 6. He created us for this purpose, Prov. 16.3. 7. As all men account of their Names, Eccl. 7.1. so God doth highly of his. 8. It is not only holy in itself, but gives holiness to all other things that are holy. 9 Moses and Aaron entered not into Canaan, because they did not sanctify the Word amongst the children of Israel, Deut. 32.51. Num. 20.12. 10. The Lord himself proclaims, That he will be sanctified in them that come near him, and that before all the people he will be glorified, Leu. 10.3. If we say, Hallowed be thy Name, with our mouths, and profane it in our lives, we bewray a false heart, and discover the rotten profession of most damnable hypocrisy; by this unchristian contradiction rendering ourselves more odious in the sight of God, then base dissemblers are in our own estimation: Let therefore the practice of our lives demonstrate the sincerity of our hearts; keep tune with the Music of our lips when we sing, Glory to God on high; and in an holy sympathy echo forth the Devotion of our souls, when we pray, Hallowed be thy Name. May all our Thoughts, Words, Actions sanctify Thee, Holy Father; May this Prayer be In all our Thoughts, in all our Words still prayed, In all our Actions still devoutly said: And may our Hearts to this Petition be Joined, to make up this holy Harmony. Touch thou the strings thereof, and then no fear Of jarring discord to ascend thine ear: Thy Servants with thy holy Spirit inflame, Thy Church shall practise, Hallowed be thy Name. §. 6. Thy Kingdom come. GOds Kingdom is the Rule that he doth exercise over his Creatures; generally over all, the whole world, specially over his Elect, over his Church, howsoever now dispersed into many places, yet making but one Kingdom, which is partly in Heaven Triumphant, partly upon Earth Militant, till the last great Day, when in Heaven only it shall be everlastingly glorious. Now besides this, there is a Spiritual Kingdom, an inward Spiritual Kingdom of God, which is over all those in whose hearts his Laws are written to do them, and the holy Spirit ruleth and beareth sway; and happy is that man who is thus of his Kingdom. Let thy Kingdom come; that is, Let it by continual increase be augmented, and always by a new enlargement and accession be extended and multiplied, which thou, O Lord, in thy Church dost hold and possess: wherein we desire, That the number of true Believers may be daily increased, that God's Kingdom of Grace may be enlarged, and his Kingdom of Glory hastened. Thus let thy Kingdom come, outwardly thy Power and Providence being exercised, and inwardly Grace being increased, and Glory hastened. Let nothing hinder the coming of thy Kingdom, neither the Devil nor wicked men, neither in the Magistracy, Ministry nor People, neither infidelity, impenitency, any reigning sin, or negligence; but let thy Kingdom come to us that be pilgrims and strangers here on earth, prepare us for it, and enter us into it that be yet without; renew us by thy Spirit, that we may be subject to thy Will; confirm us also in this estate, that our souls after this life, and both souls and bodies at the Day of Judgement may be fully glorified; yea, Lord, hasten this glory to us, and to all thine Elect. And here also implicitly we acknowledge our opposite disposition to God's Kingdom, and bewail it: For this imports, That there is another Kingdom, even the Kingdom of Satan, which is a Kingdom of darkness, full of disorder and confusion through sins, which greatly hindereth and annoyeth God's Kingdom of Grace especially: This is that Tyrannical Regency, by which as the Prince of Darkness, he (by God's just permission) ruleth in the children of darkness, and rageth against the children of light, 2 Cor. 4.4. Rev. 12.3. erecting up two other Kingdoms, the one of Sin, Rom. 6.12.5.21. the other of Death, Rom. 5.14. all which are Enemies to this Kingdom we pray for. This Petition doth in order next follow, Hallowed be thy Name, because it is the first means by which Gods Name is hallowed; and next to the hallowing of his Name, we ought chiesly to pray, That God's Kingdom may come, Mat. 6.31. And it is also placed before Thy will be done, to teach us, That no man can rightly do the will of God and please him, unless he be of his Kingdom, and delivered out of the Kingdom of Darkness by faith in Christ, and the Spirit of Sanctification; he shall do his will indeed as a vessel of wrath, being overruled by his Almighty power, but not as a vessel of mercy, out of a good heart to be accepted. Thus no man can ever do Gods will in any thing, till such time as God's Kingdom be erected in his heart, because no man can do God's will that is not God's Subject, Joh. 1.24. neither can any man keep God's Law, but by God's grace, Psal. 119.32. Conclude we therefore, That God's Kingdom is that Spiritual Rule, which God through Christ doth by grace begin in us in this life, and by glory will accomplish in the life to come, Dan. 2.37. Mat. 25.37.6.31. Rom. 14.17. The kingdom of God is threefold; viz. 1. The Kingdom of Power, Psal. 99.1. By this he ruleth Satan and all his enemies, Psa. 2.9.145.13. commands all creatures, and preserveth his own people. This Kingdom is external, and is a government of all. 2. The Kingdom of Grace, Mat. 3.2. By this he ruleth the godly, and reigns in their hearts by his Word and Spirit, Luke 17.20. This Kingdom is internal, and a government of the Elect. 3. The Kingdom of Glory, Luke 23.42. By this he crowneth the godly with Celestial happiness. This Kingdom is eternal, and a government of the departed out of this life into heaven. The kingdom of God signifies these particulars; viz. 1. The sending of the Son our Mediator. 2. The ordaining and maintaining of the Ministry of Christ. 3. The gathering of the Church by Christ out of mankind by the voice of the Gospel, and the efficacy of the holy Ghost, beginning in us true Faith and Repentance. 4. The perpetual Government of the Church. 5. The preservation thereof in this life, and protection against her enemies. 6. The casting away of her enemies into eternal pains. 7. The raising of the Church unto eternal life. 8. The glorifying of the Church in eternal life, when God shall be all in all. We therefore, when we pray, Thy Kingdom come, desire that God will by his Son our Mediator 1. Preserve the Ministry which he hath ordained. 2. Gather his Church by the Ministry of his Word, and the working of the Holy Ghost. 3. Rule his Church gathered, and us the members thereof, with his Holy Spirit. 4. Defend us and his whole Church against our Enemies and Tyrants. 5. Cast away his and our enemies into eternal pains. 6. At length deliver his Church, and glorify us in the world to come. Again, The Kingdom of God is twofold; viz. 1. General, which is his absolute Power and Sovereignty, whereby he ruleth all things, in Heaven, in Earth, and in Hell, even the Devils themselves, Psa. 103.19. This we acknowledge in the conclusion of the Lords Prayer, but pray not for it in this Petition, because nothing can hinder it. 2. Special, which is that whereby he Ruleth his Elect and chosen people working his will in them by his Holy Spirit: And called special, because it is not exercised over all the World, but only over all the elect, whom he hath ordained unto eternal life: This special Kingdom of God is twofold; viz. 1. Of Grace, which is a Spiritual estate, because 1. It is principally exercised in the Conscience. 2. This Regiment in the Conscience is by the Spirit of God. Wherein God makes men willingly subject to the written word of his Spirit, which is a voluntary subjection of the whole man in soul & body and Spirit, to the Will of God revealed in his Word. This subjection (which indeed is perfect freedom) stands in these 3 things especially, Rom. 14.17, 18. 1. In Righteousness; that is, 1. In Christ's Righteousness imputed. 2. In the Righteousness of a good Conscience, the ground whereof is Sanctification by the Spirit, which Christ gives to whom he justifies. 2. In Peace; that is, Peace of Conscience towards God, and peace with God's Church, yea with all Creatures, so far forth as is needful for them: Under which is comprehended love; for as Righteousness concerns the person in soul and body, so Peace respects all duties and actions of the life: Righteousness is the Root whence springeth this Peace; for when the heart is sanctified, the life is reform. 3. In Joy in the Holy Ghost; which is a fruit of both the former, respecting especially the state of affliction: for when a man is justified and sanctified, and hath peace towards God, then ariseth in his heart a Spiritual delight in God in all estates. Now whosoever hath these three branches of this Spiritual subjection, is a good Subject in the Kingdom of Grace. 2. Of Glory; which is the blessed estate of God's Elect in Heaven, whereby God in Christ becomes all things unto them immediately, all things needful to the perfection of felicity: The state of grace in this life, is the beginning and entrance to the state of glory; the state of glory in the life to come, is the perfection of the state of grace: And this special Kingdom of God in both these estates, do we in this Petition pray for. Understand therefore this Petition of the special Kingdom; the coming whereof is in four degrees; viz. 1. Let it be erected where it is not. 2. Let it be confirmed and continued where it is; Let it not be abolished by Persecution, corrupted by Heresy, vanish by Hypocrisy, or degenerate and grow into the contrary by Profaneness. 3. Let it be restored where it is decayed or corrupted in doctrine or manners; Restore such as are fallen by weakness, and purge the Errors of such as are seduced. 4. Let it be perfected and made complete, by hastening the Marriage-day, the eternal Jubilee of Joy, unconceivable, much more unutterable, such as neither eye hath seen, nor ear heard, nor heart conceived; and by finally destroying Sin, Death, the Devil, and every enemy. Thy Kingdom come] that is, to us men in the world: & than it cometh, when God doth erect and establish the same in their hearts. Now unto perfection it comes by five degrees; viz. 1. When God gives unto men the outward means of Salvation, wherein he doth reveal his grace and favour in Christ. Thus the Gospel preached, is called, The word of the Kingdom, Mat. 13.19. and The Kingdom of God, Luke 11.20. & 17.21. 2. When the word preached enlightens the mind, so as a man knows and understands the mystery of the Gospel, which is the Law of this Kingdom. 3. When a man is thereby regenerate, and so brought into this Kingdom, for by Regeneration we have effectual entrance into the state of grace, whereby Christ rules in us by his word and Spirit, and we yield subjection unto him. 4. At the end of this life, when the body goeth to the earth, but the soul to God that gave it, being translated to the joys of heaven, in the glory of this Kingdom. 5. At the last Judgement, when body and soul being reunited, are both made partakers of this Kingdom's glory: And this is the full and perfect coming of it. In this kingdom are observable these things especially: 1. That Christ is King, Mat. 2.2. 2. That the Subjects are true Christians, Psal. 2.8. Angels and Saints. 3. That the Laws are the Word, Psal. 119.105. and the efficacy of the Holy Ghost. 4. The enemies are Satan, Sin, Death, Hell, Damnation, the Flesh, the World, and the Wicked, Eph. 6.12. Rom. 6.12. & 8.1. 1 Cor. 15.51. Gal. 5.17. Gen. 3.15. 5. The Rewards are the good things of this life, and eternal happiness in that to come, Mark 10.30. 6. The Chastisements are afflictions, Heb. 12.6. 7. The Weapons are Faith, Hope, Love, the Word and Prayer, Eph. 6.16. 8. The Time of it is to the world's end, Mat. 28.20. 9 The place is this world and the world to come, Rev. 5.10. Mat. 25.34. 10. The Officers are Preachers, 2 Cor. 5.20. 11. The Vice-gerents are Governors, Isa. 49.25. 12. It is exercised upon the Conscience of man, Rom. 14.17. Again, the Head or King of this Kingdom, is God the Father, the Son, and the Holy Ghost: There is but one King, because there is but one God. 1. The Father is King, and Ruleth by the Son and the Holy Ghost. 2. The Son is King, because 1. He sitteth God at the right hand of God, and Ruleth with equal power with the Father. 2. He is Mediator, by whom God worketh immediately, and giveth the Holy Ghost. The enemies of this Kingdom are 1. Partly in the Church; as Hypocrites, who challenge to themselves the Name and Title of the Kingdom, when as they are nothing less. 2. Partly without the Church; as Turks, Jews, and all such as defend Errors against the ground and foundation of the true Religion. It appears from what hath been said, That the Kingdom of God cometh to us four ways; viz. 1. By the Preaching of the Gospel, whereby is revealed the light of the true and heavenly Doctrine. 2. By Conversion; when some are converted, and are endued with Faith and Repentance. 3. By making progress or increase; when the godly receive increase, or when the proper gifts or blessings of the faithful are augmented, with perpetual increase in the godly or converted, Rev. 22.11. 4. By Consummation, or full accomplishment, when the godly shall be glorified at the second coming of our Lord. We ought to desire that the Kingdom of God may come, for these Reasons specially: 1. For the glory of God, or in respect of the first Petition; because that we may sanctify and hollow his Name, it is required that he Rule us by his Word and Spirit. 2. Because God will give his Kingdom only to those that ask it. The wants we are to bewail, taught us in this Petition, concern either ourselves or others: 1. We must lament and mourn for our own miserable estate by Nature, whereby we are the servants of Sin, and so in bondage and thraldom thereto, Joh. 8.34. And the best of us do but weakly yield to Christ's Sceptre, and where Sin reigneth, there the Devil hath dominion. 2. We must bewail the sins of all the world, in the transgression of God's Law, whereby God is dishonoured, his Kingdom hindered, and the Kingdom of Darkness furthered: We must therefore bewail that there be so many hinderers of God's Kingdom, as namely, the Flesh to infect, the World to allure, the Devil to seduce, Antichrist to withdraw, the Turk to withstand, and the Wicked to trouble men that should be Subjects of this Kingdom. Pray therefore, Thy Kingdom come. The helps which further God's kingdom and are to be desired of us; viz. 1. The Preaching of the Gospel, and all other divine Ordinances, whereby God's Kingdom is erected and maintained; that they may be where they are not, and may be blessed where they are vouchsafed: and herein for godly Magistrates and faithful Ministers. 2. That God would enlighten the eyes of our minds, that we may see the wonders of his Law, that so the Lords ordinances may be blessed unto us. 3. That we may be wholly subject unto Christ, and that of Conscience, not only in our outward behaviour, but in mind, heart, will, and in all our affections, that we may grow in grace, and in the saving knowledge of Christ Jesus. 4. We must desire to be dissolved, and to be with Christ in the Kingdom of glory; for this end, that we may make an end of sinning, and become more obedient Subjects unto Christ, yea wholly ruled by him; though for the good of others we must be content to live. 5. That both by the hour of death, and by the coming of Christ to Judgement, this Kingdom in us and all Gods chosen, may be accomplished; that Satan being trodden under our feet, and the power of death destroyed, God may be all in all, 1 Cor. 15.28. 6. That Christ would come in Judgement, when all things shall be subdued unto God, and all his obedient Subjects shall be fully glorified: This we may desire in heart, though we must leave the time to God's good will and pleasure, still waiting for it by faith in his Promise. 7. That God would enlarge his Sanctuary here on earth, gather his elect more and more, and still defend and maintain his Church in every place in the world: when these desires affect our souls, then do we truly say, Thy Kingdom come. The duties to be practised by us, that God's Kingdom may come; viz. 1. We must labour for true humiliation and conversion, else we cannot enter into the Kingdom, Matth. 8.3. Joh. 3.5. nay otherwise we do but mock God, by saying well and doing nothing. 2. We must be careful to bring forth the fruits of God's Kingdom, which are Righteousness, Peace, and Joy in the Holy Ghost, Rom. 14.17. 3. We must hence learn to be contented in all estates of this life whatsoever; the hope of this Kingdom which we here pray for, must swallow up all the sorrows that earthly calamities can bring upon us, Luke 12.32. 4. We must all labour in our places and callings to bring one another into this kingdom; one neighbour another, and one friend another, Ezc. 18.30. 5. Hence we must learn every day to prepare ourselves to die, for by death our souls enter into the glory of this Kingdom which we pray may come unto us: whence appears the monstrous hypocrisy of the world, whose practice flatly contradicts their prayer. Of this Petition, 1. The Supplication is for the continuance of God's gracious Providence over his general kingdom, and of all good means and furtherances of his special kingdom, his Church. 2. The Deprecation is against all impediments and lets of Gods general kingdom, as Anarchy, Tyranny, wicked Laws, etc. and against all hindrances of his special kingdom, as Toleration of Idolatry, Heresy, Ignorance, Idleness, Infidelity, Impenitency, Hardness of heart, etc. 3. The Thanksgiving is for the Lords exercising his kingdom, in the right ordering of the world, punishing the wicked, rewarding the godly, spreading the glorious beams of his Word, enlarging his kingdom; for worthy Magistrates, and faithful Ministers; for Faith, and all Spiritual graces. In this glass we read the superstitious vanity of ignorant souls, The rotten hypocrisy of formal Professors, The cursed Rebellion of profane worldlings, The Antichristian Tyranny of Idolatrous Papists: All which, as we tender the Sovereign Power of Christ's Sceptre, the Prerogative of his Royalty, and the eternal happiness of our own Souls, let us carefully avoid, as by making it the language of our hearts, so the loyalty of our whole lives, to practise Thy Kingdom come. A new-hatched old-laid Heresy appears, That here on Earth yet full One thousand years Christ's Kingdom is to come, and triumph shall With all his Saints in Pomp Majestical. Fond Dreamers! Call ye this Terrestrial? Which figures that which is Spiritual. Reign in our hearts, O Lord; Protect, augment Thy Church; This is thy proper Regiment: Cast down thine Enemies; Complete the sum Of thine Elect: So let Thy Kingdom come. §. 7. Thy Will be done in Earth as it is in Heaven. THis Petition in order followeth Thy Kingdom come, to show, That where God's kingdom is set up, his will is endeavoured after, and preferred always, and not our own will: It depends indeed on both the former Petitions, for God's Name is hallowed when his will is done, and his kingdom comes, when by doing his will we testify ourselves his obedient Subjects. Wherein we desire, that we and all the people of God upon earth may as readily obey God's will, as the Angels and Saints in heaven: So that this Petition is propounded in a Comparison, the former part whereof respects the grace of Obedience which we pray for, the other the right manner of performing it; wherein we must note, That this particle (As) doth not betoken the degree, but the kind of doing Gods will, which is the beginning of performing Gods will with continuance and increase thereof, not the Consummation, perfection and full accomplishment thereof, which yet we are to desire here, that at length we may obtain it; which though it be impossible in this life, yet are we to pray for it as children ravished with the desire of God's glory. Thus, we pray not here to perform obedience equal in measure and degree of perfection, to the obedience of the blessed Angels and glorified Saints in heaven, but such as is like unto it; for this note of Comparison here imports a likeness and resemblance, not equality, in doing the will of God cheerfully, without murmuring; speedily, without delaying; generally, without omitting; sincerely, without dissembling; constantly, without forbearing; and perfectly, without halting, even as the Saints and Angels in heaven. Now as many as truly be in God's Kingdom, cannot but thus immediately do Gods will; for obedience to Gods will is an effectual sign that the kingdom of God is in us, 1 Joh. 1.3. into which, not every one that saith, Lord, Lord, shall enter; but such alone whose actions say, Thy will be done, Matth. 7.21. God's will is either Secret or Revealed, according to that of Moses, The secret things of the Lord belong unto the Lord, but 〈◊〉 revealed to us 〈◊〉 our children: Yea we must know, That Gods will is only one considered in itself, as God is one; but for our understanding it may be thus distinguished: 1. His absolute or secret will, which is the will of his good pleasure, whereby, according to his eternal Counsel, he determines all things, what shall be done, or what shall not be done, and in what manner; and is touching the number of those that shall be saved, The Day of Judgement, The time of the Jews Conversion, The final confusion of Antichrist, And particular estates of other men, The particular afflictions and crosses appointed for us, The day of our death, and such like. This absolute will extendeth over all Creatures, and over all their actions, Eph. 1.11. Mat. 10.26. and is hidden from us till he reveal it by the event; which being his secret will, because unknown, and therefore uncertain to us, we may not rashly presume on; for in these things we here pray, That we may rest contented in the Lords good pleasure. 2. His revealed will, being whatsoever is manifested in his word and works to be his will, concerning both faith and practice. This we are precisely to follow, for here we pray that it may be answerably done as it is required. Thy will, that is, not my will; thy will only, not thine and mine also, betwixt which two there is no proportion; thy will both for matter and manner; and thy will, though contrary unto, or against my will. As it is in Heaven; as by the Inbitants of heaven, that are free from all temptations and discouragements. When we say, Thy will be done, it is not meant of the absolute or secret will, but of the revealed will of God; and that for these Reasons: 1. Because the Absolute will of God is always done, and cannot be resisted, Isa. 46.10. Rom. 9.19. but his Revealed will is generally transgressed by men, who do that which seemeth good in their own eyes, notwithstanding Gods revealed will to the contrary. 2. Because a man may descent from the absolute and secret will of God without sinning, so be it he still submit himself to the will of God, resting therein when it is revealed. Thus Abraham prayed for the safety of Sodom (yet submissively) which God willed and decreed to destroy, Gen. 18.23, 27. and David for the life of his child, which God would have to die, 2 Sam. 12.16, 24. and our Saviour Christ for the removal of that Cup which God had absolutely decreed that he should drink of, Mat. 26.39. yet submitting his will unto his Fathers, with all cheerfulness of obedience. The special Branches of Gods revealed Will: 1. The Conversion of a sinner, Ezek. 33.11. and obedience to his Commandments. 2. That we deny ourselves, and rely wholly on our Saviour Christ for salvation, Joh. 6.40. 3. Our Sanctification in Soul, in Body and in Spirit, 1 Thess. 4.3. 4. That every one that lives in the Church of God, beside his general calling of a Christian, should have a particular Calling to live in, wherein he must seek the glory of God in the good of others, 1 Cor. 7.20, 24. and love our Brethren, Joh. 13.14, 15. 5. To subject ourselves unto the hand of God in all crosses and afflictions whatsoever, Acts 21.14. to labour for the knowledge of God's will, Joh. 17.3. and for holiness of life, Eph. 1.4. Hence it appears what the will of God signifies; viz. 1. The Commandment of God, Psal. 103.21. 2. Events, or rather Gods Decree concerning Events, Mat. 26.39. Isa. 46.10. Be done] There be two degrees of doing Gods will: 1. Evangelical obedience prescribed in the Gospel; that is, a sincere endeavour according to all the power of grace that God hath given us, to do the will of God, and this especially is here meant. 2. Legal, commanded in the Law; that is, a perfect fulfilling of the Law, and of God's will, but this is not attained to in this life: Of perfections there are three kinds; viz. 1. A perfection of Sincerity, which was in Hezekiahs' obedience, Isa. 38.3. 2. A perfection of Parts, which was in Zachary and Elizabeth's obedience, Luke 1.6. 3. A perfection of Degrees, which was only in the first and second Adam, and is now only in the holy Angels. In earth as it is in heaven] which in this Petition our Saviour Christ addeth, 1. To prescribe and draw us a pattern of obedience, and example of perfection, to imitate in likeness and resemblance, though we cannot in equality; which likeness stands in these four things especially: 1. In cheerfulness and willingness, for the Angels readily obey God's commands. 2. In priority; the Angels prefer to do the will of God before all other things. 3. In speed and quickness, without delay or slackness. 4. In faithfulness and sincerity. 2. That by this desire of perfection we may be assured, that God will give us here the beginning, and the perfection in the life to come. That Gods will may be done, in this Petition we desire 1. That we may have grace to deny ourselves, our own wills and affections; which Self-denial consisteth of two parts; viz. 1. That we may be ready to renounce all our affections, which are disagreeing from the Law of God. 2. That we may be ready to execute the will of God, willingly submitting ourselves thereto in all things. 2. That God's word may be Preached diligently and faithfully, because his will is revealed therein; and that God would incline and dispose our hearts towards his holy word, that we may not only know, but obey Gods revealed will, Psal. 119.27,36. 3. That Magistrates in a Commonwealth, and Masters in a Family, see to the practice of doing Gods will, in the performance of the duty and calling both of all in general, and of each in several, that we may rightly and duly perform the duty committed unto us, whether common or proper. 4. That every one for himself may walk in the obedience of God; without pride in prosperity, and without murmuring in adversity, because it cometh unto us by the will of God. 5. That God would turn the hearts of all men from sin, and bring them every where to the obedience of his will. 6. That Events, such as are not contrary to God's will, that is, that such things may come to pass which so please him. 7. That God would bless and prosper our actions and counsels, that no other Events may follow them, but such as himself knoweth may most serve for his glory and our salvation. 8. That God would hasten that time and state unto us, wherein we shall perfectly do the will of God, that is, our state of glory. Rules of obeying Gods will: 1. Obey Gods will absolutely and for himself; obey man only in God, and for God. 2. Obey God in the manner, as well as in the matter which he commandeth. 3. In doing the works of piety, let them give place if unfeigned necessity require, and calleth to a work of Charity. 4. Let the works of thy private Calling give place to works of the public calling and general; as if thou be labouring on the six days, the Lord calling to his House by his worship there, thou must attend it, Leu. 23. 5. The works of a general common calling must give place to the works of a special undoubted calling, being contrary, if a man at any time hath such. That all our obedience to Gods will may be the better accepted of him, it must have these three properties: 1. Cheerfulness and readiness; God loveth the cheerful giver. 2. Sincerity, which is hearty and from the Spirit approving ourselves to God, and not affecting the applause and praise of men. 3. Universality, which is in all and every particular thing; thus Job is approved, obediently professing his subjection to God, though he should aggravate his misery and kill him. The way how to become cheerful doers of the will of God; or the duties required by this petition to be practised by us, that Gods will may be done: 1. We must prove what is the good and acceptable will of God, Rom. 12.2. that is, we must by often trial of our actions by the Word of God, become expert in Gods will, and esteem highly of it, be it never so contrary to carnal Reason: Thus Abraham did, Gen. 22.3. 2. We must lay aside our own wills, and be possessed with a base conceit thereof, not leaning thereon. 3. We must labour for a true persuasion of God's mercy in the pardon of our sins, and for the salvation of our souls, whereby we may show ourselves thankful to God for so great a mercy. 4. We must consider that we are the Temples of the Holy Ghost, which is a wonderful dignity to sinful men; and in regard hereof we must stir up ourselves so to live, that we make not sad the Spirit of God which dwelleth in us. 5. We must consider the blessings of God bestowed on us both in soul and body one by one, and this will move us to love God; which love we shall show in doing his will, 1 Joh. 5.3. 6. Let us consider the threaten of God against sin, and his Judgements upon them that live in sin, and these will help to restrain our corruptions that they break not forth into action. 7. We must be strict in the matter of sin, making conscience of every evil way; yea, even of the first motions unto sin, that never come to consent: for this Petition for obedience, respects not only our words and deeds, but also our secret thoughts, for even they must be brought to obedience unto God, 2 Cor. 10.5. 8. We must seek to cut off all things that hinder us from doing Gods will; we must use Spiritual means, and pray for the Spirit to mortify and crucify the lusts of the flesh, Rom. 8.13. which makes us rebels against God in transgressing his will. Now the ground of this work is the death of our Saviour Christ, applied by true Faith to our corrupt hearts. 9 We must not live inordinately, but in that sort which God hath enjoined Christians in his word; every one godly in the general calling of a Christian, and faithfully and conscionably in his particular calling, whether of Church, State or Family. 10. We must endeavour to subject ourselves patiently to the will of God in all afflictions whatsoever, for it is the will of God, that through manifold afflictions we should enter into his Kingdom. This Petition teacheth us to bewail 1. Our natural disposition, whereby we are prone to rebel against the will of God. 2. Our natural hypocrisy, even that which remaineth in us after grace received. 3. Though we have never so much grace, yet to lament and bewail our want of obedience in all good duties, because the best of us all fail in the manner of doing them. 4. Our impatience, that when God layeth any crosses upon us, we cannot as we ought endure them patiently and thankfully. 5. Our slack and imperfect obedience, yea privy pride, proud presumption, deadness of Spirit, secret hypocrisy, and other weaknesses incident to us even in our best services. 6. The sins of others, whereby they disobey the will of God, and so rebel against him, whereby he is dishonoured; and therefore must we be passionately grieved for the sins of others, and labour to reclaim them. In the supplication of this petition we pray, 1. For grace to deny our own wills and ways. 2. For understanding of the will of God, which without it we cannot perform. 3. For faith, whereby to believe that the will of God revealed unto us, is the will of God. 4. For power to obey the holy whole will of God, which is both active in doing, and passive in suffering. In the deprecation of this Petition we pray against 1. Rebellion, or an obstinate offending against the known will of God. 2. Profaneness, which is an undervaluing estimation of holy duties. 3. Hypocrisy, which is a drawing near to God with the lips, but estranging the heart from him. 4. Natural Corruption, which draweth away to disobedience, enticing to evil. 5. Uvea riness in well-doing, a refusing to go forward, and a turning back again. 6. Impatience, murmuring at crosses, and discontent at God's Providence. The thanksgiving of this Petition is 1. For disobedience and sin in any measure mortified. 2. For the knowledge of God's will, for faith and desires in truth to obey the will of God in all things all the days of our life. In this Petition we are taught to frame our lives to an holy imitation of the blessed Angels; which will not stand with their humour, who account zeal in Religion affected preciseness: But such as call God Father in sincerity, must set before them the obedience of the holy Angels, as a pattern for their imitation to a like resemblance, although not to a like equality of perfection. Now in them we may observe these things for us to follow: 1. They desired before Christ's Incarnation to look into the mystery of our Redemption wrought by Christ, 1 Pet. 1.12. much more doth it concern us to be diligent searchers out of this mystery in the Gospel. 2. The Angels are maintainers of true Religion, and of the worship of God, for the Law was given by Angels, Gal. 3.19. they brought the Apostles out of prison to preach the Gospel, they are enemies to Idolatry, Rev. 19.10. Herein also let us be their followers. 3. The Angels were always nigh unto Christ at his Nativity, Luke 2.9, 10. in his temptation, Mat. 4.11. in his Agony, Luke 22.43. in his Resurrection, Mat. 28.2. and Ascension, Acts 1.10. And so should we perform unto Christ all the service we can. 4. They are always praising and lauding the Name of God; so should we labour to have our hearts enlarged for his glory, and our mouths filled with his praises. 5. They be serviceable for our good, if we be God's children, though they be far better than we are, Heb. 1.14. So must we employ ourselves in soul, body, calling, credit, and all we have, for the good of men. 6. They are joyful when sinners are converted from sin unto God, Luke 15.10. and are grieved when men by sin dishonour God; the like affections should be in us: for in the world to come we shall be like the Angels in heaven in glory, Mat. 22.30. This pattern of Angelical obedience, here propounded for our imitation, must teach us, 1. To acknowledge and bewail the natural hardness, deadness, and untowardness of our hearts in yielding obedience to the will of God. 2. To bewail the want of sincerity and faithfulness in doing Gods will; our maimed and defective obedience shows how far we come short of this Angelical example: Many content themselves with the outward service of the body, and never regard the inward worship of the heart; and others have respect to outward duties of piety, that concern God, but for uprightness and mercy towards men, they little regard. This the Angels do not. This Angelical example informs our judgement what honour we are to give to the blessed Angels, namely, the honour of imitation, and not of any divine worship: for when John would have worshipped the Angel, he forbade him, saying, See thou do it not, worship God, Rev. 19.10. From all which let us be persuaded to begin our heaven upon earth, by resembling, though not equalling, the Angels in obedience; that so with them and all the Host of Heaven we may sincerely say, Thy will be done in Earth as it is in Heaven. How many say, Gods will be done; and yet The Idol of their own Will-worship set In stead thereof? How many vainly say In Prayer, what they practice to unpray? Or with the words conclude the work, as though The will of God were done by saying so. Help, Lord, for of ourselves we proudly draw Back from thy Will, and make our own a Law: Assist us by the Spirit of thy Son To keep thy Law; then shall Thy will be done. §. 8. Give us this day our daily bread. UNder the name of Bread, by that usual figure Synecdoche, our Saviour Christ compriseth not only all corporal blessings, and such as are necessary for this life, but also the profitable use of them. Give us;] that is, Bestow, bless and sanctify all temporal necessary good things unto us; Sanctify all outward comforts unto us, which by reason of sin stand accursed, that they may not be a destruction to us in the use of them, as we deserve: Bestow, uphold, continue and maintain that which thou hast given us; Bless, make prosperous and wholesome our meats and drinks, for the strengthening of our bodies, and refreshing our Spirits, so as we may be enabled in the strength of thy blessing, to serve thee in our Callings as thou hast commanded. This day] that is, we desire not such abundance for so long a time, as whereby our dependence upon thee should be cut off, but to be content with things necessary for the present, and to wait upon thee for the future from day to day. Daily bread] that is, Bread for our substance, such as Nature doth require to uphold it; no dainties or costly feast, but only necessary food and clothing, whereby the substance of our bodies may be continued, and not pine away. Our daily bread] that is, not the bread, the clothes, the substance of another, but such things honestly gotten by our labour, through God's blessing upon us, according to the Apostle, 2 Thess. 3.2. And the wealthiest in the world may not think himself too rich to beg this daily bread, for he knows not ere the day pass, to what extremity, with Job, he may be brought. This Petition followeth immediately Thy will be done, because to have things necessary for our maintenance, is a stay and help unto us, the more cheerfully to do the will of God, and keeps us from unlawful erterprises; and because the Rule of seeking things temporal must not be our own, but the will of God. So likewise this Petition in order is placed before this (Forgive us our Trespasses) not for that the things of this life are to be sought before those that concern the life to come, for this is forbidden, Joh. 6.27. but to provide against our infirmities, whereby we distrust God for food, raiment, and worldly deliverances, when we profess that we believe in him for the remission of sin, and deliverance from damnation; and to provide for the strengthening of our faith touching things eternal, by ascending from these his gifts below, wherein we taste of his goodness daily. By which order we are taught to consider the corruption of man's Nature, which ought in the first place to seek things Spiritual; but because we live rather by Sense then by Faith, we do principally desire things corporal. Again, hereby appears Christ's mercy unto man, in that by this order he descendeth to our infirmity, who rather depend on him for the pardon of our sins, then trust him for our provision in this life; which argues we are but of little faith, Matth. 9.5. Lastly, by this order we are taught to depend upon him for the forgiveness of our sins: for when we see that he is here so careful for our bodies, he will doubtless be more careful to provide for the good of our souls, Rom. 8.32. The Reasons why in this Petition Christ addeth (This day) 1. To meet with our distrustfulness and covetousness, and to reclaim us from both these vices. 2. That we should depend on him only; as yesterday, so this day; as this day, so to morrow and for ever. 3. That the exercise of faith and prayer may be always continued in us. The Reasons why Christ calleth it, Daily bread. 1. Because he will have us daily to desire as much as may for every day suffice us. 2. Because he will bridle our raging and endless lusts and desires; for we are not to be inordinately careful for any thing, but to depend upon God's Providence. 3. Because he will have us to know, That as we expect daily our supportance from God, so are we daily to praise him for it. From this circumstance of time (This day) we are taught, 1. To acknowledge Gods particular providence upon us from day to day, whereon we must depend continually for all things needful, though we see no reason thereof. 2. To bewail our distrustfulness of God's providence for temporal blessings. 3. To moderate our care in seeking for the blessings of this life; yet we must exercise ourselves in the use of lawful means to provide things honest and necessary, otherwise we shall tempt God: but this care must not overbalance our dependence on him. 4. To sanctify the Creatures by prayer and thanksgiving when we use them; for as we pray for them, so we should glorify God for his blessing upon them daily as we use them. 5. To make it our practice every day to pray unto God for his blessings. For what Reasons Christ willeth us to desire our bread, not mine, thine or another man's bread, 1. That we should desire those things which God giveth us; for the bread is made ours by God's assignment and appointment. 2. To admonish us to abstain from that which is other men's, and to eat our own bread in the labour of our hands, by an honest and lawful Calling, 2 Thess. 3.10. 3. That we may use them with a good Conscience. 4. Because the children of God only have a propriety in these outward good things through the gift of God (being all forfeited by Adam's fall) so that the wicked be but usurpers of them. The Reasons why in this Petition we desire corporal blessings, 1. In respect of God's Commandment, both general, Mat. 7.7. and special, Mat. 6.9. 2. In respect of Gods Promise; and he hath promised them, That we should thereby have a Spiritual, not a flesbly security, Mat. 6.32. 3. In respect of God's glory, that we may ascribe them to his Providence, and not think they come by chance unto us. 4. Because the desiring and expecting of these blessings, is the exercise of our confidence in the Promise of Grace, or the exercise of our Invocation, Faith and Hope. 5. That we may do the will of God here on earth, which without it we cannot, Psal. 115.18. 6. That the desire of these blessings may be a confirmation in our minds, and a profession before the world, that God is he who giveth even the least benefits as well as the greatest. 7. For our comfort, that we may know that the Church shall ever be preserved, when God heareth us according to his Promise. The manner how corporal blessings are to be desired: 1. With a confidence and full persuasion of God's favour; because otherwise God might answer, We are not of them unto whom he hath promised these things. 2. With a condition of Gods will and pleasure, with a submission of our will to Gods will. 3. With faith and belief of Gods hearing us, that he will give us so much as sufficeth. 4. To this end, as thereby to serve God and our Neighbour. The bread in this Petition cannot (as some would have it) be understood of Spiritual food, for these Reasons: 1. Because this prayer is a perfect pattern for our direction in all things, the temporal not excluded, whereby we acknowledge God's Providence to be extended even to the smallest things of this life; to make profession whereof to his great glory, is not unworthy this most divine Prayer. 2. Because our Spiritual food is asked in the second Petition, the coming of God's Kingdom being the bestowing of his Grace, and specially of Christ the Fountain of all Grace upon us; and we are bound to pray that God will ever give us this bread, Joh. 6.34. but we are taught that this bread is not here meant. 3. Because the bread here asked is but for This day; which doth imply a fading or wasting away, so as that we still have need of new bread every day, which cannot be so properly said of our Spiritual food: Understand it then of all things necessary for our sustenance. How the bread is made good and saving unto us: 1. If we receive it with faith, with that mind, after that manner, and to that end which God requireth; that is, if we stick not in the Creatures, but pierce with our minds unto God himself, the Creator of all things, and Fountain of all benefits. 2. If we desire that he will give to the bread obtained and received from him, a force and virtue of nourishing and sustaining our bodies. That God may Give us this day our daily bread, let us remember every morning 1. To give him hearty thanks for all his mercies, bodily and Spiritual, and his late preservation of us. 2. To make an humble confession of our sins, with an earnest desire of pardon, joined with contrition of soul and amendment of life. 3. To ask such necessaries as are requisite for our soul and body, with fervency craving his blessing upon the labour of our Callings the day to come. The Reasons why we ask all corporal blessings under this name of Bread: 1. Because bread is absolutely necessary for man's life, Psal. 104.15. 2. To teach us frugality in using Gods Creatures, Joh. 6.12. 3. To make us content with whatsoever God sendeth, Phil. 4.11. 4. To make us thankful if God give more than bread, Psal. 23.5. 5. Because in ancient times bread was man's most ordinary food, as appeareth, Gen. 18.5. Psal. 104.15. Mark 8.4. How God doth give bread: 1. By blessing the earth with increase by seasonable weather, Hos. 2.21. 2. By placing us in some honest Calling, Psal. 28.2. 3. By giving us the staff of bread, Leu. 26. that is, power to his Creatures to nourish us. 4. By making this bread not only wholesome, but also holy unto us, that by it we may the better serve him. The Reasons wherefore we call that bread ours, which is God's gift: 1. To magnify Gods gracious bounty, who maketh that ours which is not due unto us, 1 Tim. 6.7. Job 1.21. 2. Because God hath ordained it for our use. 3. As Christ is ours for the good of our souls, 1 Cor. 1.30. so God's Creatures are ours for the good of our bodies. 4. It is ours, because we get it by our honest labour, Gen. 3.19. Eccl. 11.6. 5. It is sanctified unto us by the word and prayer, 1 Tim. 4. In this Petition we are taught, 1. To beware of Covetousness, whereby we are discontent with our estate, and with the Israelites, murmur that we have no more but Manna. 2. To practise Sobriety, and moderation in diet, apparel, and all other things appertaining to this life. 3. To ask of God every bit of bread we eat. Away then with all Chance and Fortune, and let us learn to acknowledge God's providence in all things. 4. Like obedient children to ask of God our daily food, and to receive it as a gift of mercy from the hand of our Father. Away then with Merit by man's works, for if bread be of Mercy, Life everlasting cannot be of Merit on man's part. 5. To beware of distrustful care; for that which Christ bids us ask, God undoubtedly will give, because it is according to his will, if we ask in faith, and make a sober use of the means that be lawful; and look, if temporal blessings fail, for a good supply in Spiritual Graces. 6. To learn to receive our bread from God, or any other temporal blessing we enjoy, as a fruit of Christ's Passion, which is the Foundation of every good gift and blessing of God. 7. That every one should have a lawful Calling, and therein so employ himself, that he may eat his own bread, 2 Thess. 3.12. 8. That all fraud, injustice and cruelty in the getting of temporal things, is condemned; for we pray for our own bread, gotten by honest labour, that we eat not the bread of violence, Prov. 14.17. & 20.17. 9 That we must labour to be in Christ, 2 Cor. 13.5. endeavour to maintain our estate, Gen. 30.30. and impart our goods to the poor, Prov. 19.17. 10. That community of goods is an Anabaptistical fancy, Josh. 13.7. and not commanded in the word; for what need of a Law against Theft, if all things were common? In the Supplication of this Petition we pray for all things needful for us in this present life, not being measured by our own will, but by the will of the Lord: These things are 1. General, concerning us all; as 1. Peace and tranquillity, through which small things become great; whereas by discord great things decay and come to nothing, 1 Tim. 2.2. 2. Seasonable weather, that the heavens may answer the earth, the earth may answer the Corn, the Corn may answer us, as is promised of God to such as he favoreth. 3. Worthy and virtuous Governors of the Commonwealth, by whose care Peace may be maintained. 4. Healthfulness, strength and ability of the people, and the increase of them to our mutual comfort, and the dismaying of our enemies, Psal. 144.12. 5. Victory over our enemies that rise up against us. 2. Special; viz. 1. An honest disposition to labour in our particular Callings, to get and preserve such things as are for our maintenance; he must not eat that will not work, 2 Thess. 3.10. no man is privileged to be idle. 2. Good success through God's blessing on our labour. 3. A charitble disposition in us to relieve the impotent poor, for we pray for our, not my daily bread. 4. The Sanctification of the Creatures, which is, when we are sanctified that receive them, for without this there cannot be a comfortable use of them. 5. The blessing of God to make the Creatures nourishable unto us; for neither they in themselves, nor we in ourselves, have wherewithal to convert them to nourishment. 6. Contentation and resting upon God's Providence in our greatest wants and dangers. 7. Humility and lowliness of mind, because we are all beggars; it is of Alms that we have any thing, we have nothing of our own, and without the Lords liberality we cannot be sustained. In the Deprecation of this Petition, we pray with submission to the will of God, 1. Against unseasonable weather, pestilent influences and vapours, plague and all contagious diseases, unhealthful constitutions, and extreme poverty. 2. Against idleness, improvident Magistrates, Invasion of Enemies, and Civil War. 3. Against discontent, murmuring, trust in the Arm of Flesh, covetousness, and worldly cares, hardheartedness, prodigality, unjust and unrighteous dealing, and against all things that defile man, and make the creatures unclean and accursed unto him; as pride in abundance, discontent in want, negligence in men's callings, unfaithfulness in dealing, improvidence in getting, Parsimony in hoarding, ingratitude in prodigally spending, unmercifulness in not giving to the poor, unthankfulness for God's Creatures, all abuse of the gifts of God, and the like. The Thanksgiving of this Petition, is, For all and every the benefits of this life, both general and special, even for all such things as before we prayed for, and for freeing us from any evils wherewith we have been bodily oppressed; yea, we thank God that he hath hitherto so bountifully provided for us and others; that we have a sufficiency for our present estate, and do see his blessing in the getting, having and using of all his Creatures: for had we the Royalty of the whole world, yet without the blessing of Almighty God, miserable were our condition; so that had we the fowls of the Air at command, all the fish in the Sea in a net, all the beasts of the Field at our shambles, all Creatures in the world at our command and service, yet had we need in all humility to address ourselves to the Throne of Grace, and say, Give us this day our daily bread. What have we that we have not, Lord, from thee? Save our own Natural impurity; Which poisons all the sustenance we take, Unless thou bless it for our Saviors sake. Vouchsafe us, Lord, this day our daily bread; Without which Staff of life Mankind is dead: One Crum for Jesus sake; the Crumbs are all We crave; the Crumbs that from thy Table fall. Such Alms are precious, when thou dost dispense Thy Blessing with those gifts of Providence. §. 9 And forgive us our Trespasses, as we forgive them that trespass against us. IN this Petition we pray, That God would freely forgive us all our sins and trespasses against his Laws, as we do from the heart forgive the offences by men committed against us. The word Trespasses in this Petition, is by Matthew called Debts, and by Luke, Sins; for sins are debts, because we own obedience, of which we fail by sin: and because as by debt a man is in danger of imprisonment, so by sin, of being cast into the prison of Hell, whence Christ hath ransomed all Believers by paying the debt. Thus the word Debt is a figurative kind of speech, taken from bargaining, wherein God is resembled to the Creditor; man is the Debtor, the Law is the Bond or Obligation, and Sin is that Debt of ours, for which we stand bound to God by the Law: which appears by this, That in the Evangelists the words Sin and Debt are used promiscuously; as Luke 11.4. compared with Mat. 6.12. Now sin makes us debtors unto God, not that we own it him, for we are bound by the Law to the contrary obedience; but because upon default of obedience unto God, whereto we are bound by the Law, we are bound for our sins unto punishment, which is as it were a second debt. Thus Christ calleth all our sins Debts, Matth. 6. both Original and Actual, both of Fact and of Omission, because they make us debtors to God, either of obedience or punishment, which we are to pay. Forgive us] that is, Seeing we are not able to pay the debts occasioned by our sins, accept of the satisfaction made by the All-sufficient Lord Jesus, and for his sake, Let not our debts be required at our hands, or any of them, for the least of which we are never able to answer: So that this Forgiveness here asked, is a free and full discharge from sin and the punishment thereof, without any satisfaction on our part; and this God doth, when he is content for Christ's sake not to impute sin unto us, but to account it as not committed, and the punishment as not due unto us, being fully and freely contented with the All-sufficient satisfaction made by Christ in his Death and Passion. Us] who are grievous sinners, and are for ever forlorn without this mercy. Us, that by faith do believe our sins are pardoned, helping us against doubting, and confirming our faith. Us, who believe, continuing to us this thy grace unto the end, whereby we may daily have sin expiated and done away, as by our weakness we are daily prone to sin. Our Trespasses] that is, The infinite sins which proceed properly and naturally from us, as from a most corrupt fountain, and are no way to be imputed to thy Majesty as the Author thereof, or to Fate or Constellation, or to the Devil only, though he seeketh to bring us thereto; for every man is drawn away by his own concupiscence, Jam. 1.14. As we forgive, etc.] This is the condition upon which we desire mercy at the Lords hands, which chief consists in the reconciliation of the mind; for though we demand satisfaction where there is ability, yet remitting the malice, the Lord requireth no more at our hands, unless in the case of extreme poverty: so that a Trespasser may be forgiven, and yet lawful satisfaction required; and a Debt may be forgiven, and yet the Condition here set down not performed; viz. if the mind be not reconciled, but continueth still offended. Now though a trespass be forgiven by man, yet may it be retained before God; and though not forgiven by man, yet may it be by God, upon the unfeigned humiliation and repentance of the Trespasser. And although this forgiving of others is set as a condition required, that we may be forgiven, yet it is not for our forgiving of others, that God will forgive us; but this condition is put to teach us, That when we come to God in prayer, we should not come in wrath, or hatred against other men, or with a desire of revenge, for this is contrary to the good Spirit of Prayer. So then, we must here observe, That our forgiving of others, is not a cause of our forgiveness, but one effect of our Justification, and a token of the Image of God in us: For this condition imports, That we must exercise mercy towards our brethren, and so break off the course of our sins, if we look for mercy at God's hands; for the words in this Petition are comparative, betokening a likeness and similitude between God's forgiving and ours, which must be rightly understood, because our forgiveness is mingled with much corruption through want of mercy; and therefore we must not understand it of the measure of forgiveness, nor yet of the manner simply, but especially of the very act of forgiving: And the force of the Reason stands thus, If we who have but a drop of mercy forgive others, then do thou who art the Fountain of Mercy forgive us. Understand further, That a man forgives a trespass only as it is a damage unto man; but as it is a sin against God in the transgression of the Moral Law, so God only pardons it. These words thus understood, must be conceived as a Reason drawn, not from the cause or like example, but from the sign or pledge of God's forgiveness; for God hath made a Promise to forgive us, if we forgive our brethren their trespasses, Mat. 11.25. Lastly, the order of this Petition followeth, That wherein we crave the needful good things of this life, teaching that the main hindrance thereof is sin, which till it be removed, hindereth that we cannot enjoy the good we desire, nor be freed from the evil we decline; and that by having our daily bread, we should lift up our minds for Spiritual blessings unto God, Luke 11.13. and that it is nothing at all to have our daily bread, unless God give us also the pardon of our sins. In this Petition we pray, 1. That God would forgive us all our sins, in thought, word and deed, both Actual and Original. 2. That he would remit unto us the punishment that is due unto us for sin both here and hereafter. In this Petition Christ willeth 1. That we acknowledge our sins. 2. That we thirst earnestly after the remission of our sins. 3. That our faith be exercised, because this Petition confirmeth our faith, yea and floweth from faith. For what Reasons we are to pray for remission of sins; viz. 1. That we may be saved, because without remission of sins we cannot be saved; for it is the very nature of sin, to hinder us from all good things here, Leu. 26. and of God's Kingdom hereafter, Psal. 15.2, 3. Rev. 21. 2. That we may be put in remembrance of the remnants of sin, which are even in the holiest men; and that to this end, that Repentance may evermore increase. 3. That we may desire and receive the blessings prayed for in the former Petitions. 4. That God's goodness may be manifested, and we moved to meditate of his infinite mercy to man, when even the Angel● that sinned he spared not, 2 Pet. 2. and also assured, that though 〈◊〉 by sin forget to perform the obedience of Sons, yet God still 〈◊〉 the compassion of a Father. How sins are said to be discharged: 1. When they are discharged by the person which committed them; so the devils and damned discharge their debts by suffering Mat. 18.34. & 25.41. 2. When they are paid by another, and so are our sins discharged by Christ, Gal. 3.14. which satisfaction may be called forgiveness in a threefold respect: 1. In respect of us, who n●ther do nor can confer any thing to this satisfaction, Luk. 17.10. 2. In regard of Christ, who alone doth forgive them, Mat. 9.2. and we no way are able to requite him, Psal. 103.1. 3. In respect of God the Father, who in love giveth his Son, and accepteth his obedience as our satisfaction, Joh. 3.16. From these words [Forgive us] we may learn, 1. That as we sue for our own pardon, so must we with the ●●ints sue for others, Exod. 38.32. 2. That we must be sorry when men do sin, Psal. 119.136. 3. That we may not uncharitably discover men's sins, Gal. 6.1, 2. 4. That we must not cause any man to sin, Prov. 7.18. Gen. 39.8. 5. That we must not delight in any sin, Psal. 119.104. 6. That we must forgive our brethren, Gen. 50.21. There are three kinds of debts in sin; viz. 1. A debt of Obedience, which we own to God, but have not paid it, through our transgression of the Law, Gen. 2.17. & 3.6. 2. debt of Punishment, because we have transgressed, Rom. 6.23. 3. A debt of Purity, which we own by reason of our corruption after our transgression, Rom. 8.12. And against all these debts we must seek that we may get our discharge in this life, that we be not tormented in the life to come. The Reasons why sin is called a Debt to man: 1. Because we own love, which is thereby broken, Rom. 13.8. 2. Because we own punishment for doing wrong, Judg. 1.8. 3. Because we own satisfaction for the wrong done, Leu. 6.4. These words (As we forgive our debtors) are added for these Reasons: 1. That we may rightly desire remission of sins; that is, with faith and repentance, a sign and token whereof is the love of our Neighbour. 2. That when we find in ourselves true faith and repentance, we may so have a certain argument and comfort in us, that we are of the number of them to whom remission of sins is promised, and that therefore we shall doubtless obtain the same. All offences that are done to us of others, may be reduced to these three Heads: 1. Such as do only displease us, but bring no loss or hurt to us. 2. Small injuries, such as do not only displease us, but withal bring some little hurt to us, either in our life, goods or good-name. 3. Greater injuries, such as are not only offensive to our persons, but withal do prejudice our life, and bring a ruin upon our estates, both in goods and good-name. The forgiveness between man and man, is fourfold; viz. 1. Of Revenge; that is, when we requite not evil for evil, either by thought, word or deed: This belongeth to all men. 2. Of private Punishments, when men return not punishments for injuries done, by way of requital; though we cannot forgive wholly and perfectly, yet we may truly and sincerely. 3. Of Judgement, when we judge not an injury done to be an injury. 4. Of Satisfaction, when it is due for some hurt done: Now man is said to forgive man, when he doth pardon either the wrong done, Gen. 50.21. or the punishment appointed for the wrong, 2 Sam. 19.23. or the satisfaction which the offender is bound to make, Luke 7.4. or all of them as occasion is offered, Mat. 18.32. The conditional words of this Petition are useful to us many ways; viz. 1. To inform us, that ask of pardon and testimony of Repentance go together; he that receives the one, must express the other, for where God gives pardon, there also he gives grace to repent, and mercy is not granted but on condition of repentance, Acts 2.37, 38. 2. To teach us to forgive our brethren, every day to renew our repentance, and to humble ourselves; and to let us know, That we are bound to forgive all persons, Gol. 3.12. all sins, Prov. 10. and at all times, Mat. 17.22. when men offend us; and that fully. 3. To afford us a notable sign of pardon of sin; namely, our forgiving of, and mercy to our brethren. 4. To admonish us to beware of the common sin of this Age, which is, desire of revenge, spite and grudging; for if we forgive not, we pray in effect that God would not forgive us, yea we curse ourselves. 5. To discover unto us the gross hypocrisy of our Nature, for so oft as we make this Petition, we make profession of reformation of life in new obedience; for this one branch of brotherly Reconciliation here professed, doth presuppose our Conversion from all sin, since true Repentance for one sin, cannot stand with a purpose to live in any other. 6. To stir us up to hunger after love, mercy, gentleness, meekness, and to endeavour to practise the same continually; living in peace, 2 Cor. 13.11. labouring to make peace, Mat. 5.9. and showing all tokens of love to our adversaries, that they may assure themselves we have wholly forgiven them. 7. To show us the way how to keep true peace of conscience for ever; for when we are at one with God and man, we have a blessed peace: and this is by calling upon God for the pardon of our sins every day, and by following after peace with men in the practice of forgiveness and reconciliation, which is never sincere without repentance. 8. To acquaint us, That no man living in malice can say the Lords Prayer as he ought to do, Mat. 5.24. and that is a sign of grace to forgive, Mat. 17.32. 9 To exclude from pardon all such as persecute the Saints of God, till they repent, and practice as they pray in this Petition. By this Petition we are taught, 1. To bewail our carnal security, going on from day to day in sin, without thought of the debt thereby. 2. To rely and settle our hearts in all estates, in affliction, temptation and death itself, on the mere mercy of God in Christ, by faith in his Blood for the pardon of our sins. 3. Not to lie down in the sins we daily commit, but renew our estate by true humiliation and repentance; which consists in daily examination, confession, contrition, supplication and conversion. 4. To use this Petition as a remedy against despair, which must not embolden any to sin presumptuously, for the Lord hath said he will not be merciful to that man, Deut. 29.19. 5. That no man possibly can fulfil the Law, for the Apostles themselves were commanded to ask pardon for sin every day; whereby it is plain they could not fulfil the Law, much less can we. 6. In all godly manner to endeavour after what we pray for; for it is gross also; hypocrisy daily to ask the pardon of sin, and still to continue in the daily practice thereof. 7. Not only to pray for the pardon of our own sins, but of our brethren's also; whereby we are taught, that the good estate of their souls should be dear and precious to us. In the Supplication of this Petition we pray for what soever tendeth to the forgiveness of our sins; as 1. The knowledge of our sins, without which the tongue may pray for pardon, but the heart cannot. Thus many poor and miserable souls ignorantly deceive themselves. 2. Grace to acknowledge our sins, for he that hides them shall not prosper, Prov. 28.13. and all that know them do not confess them, or else some way justify themselves. 3. Grace to be truly humbled for sin, and that in the sense of Gods curse due for it; else we are still in our sins, and cannot pray to speed. 4. Justification through the death and bloodshedding of Christ, Rom. 4.25. That Christ's righteousness may be made ours, and our sins laid upon him, for his mercy's sake. 5. Love and charity towards our brethren; that God would give us a heart to be reconciled to them, pardoning their offences against us. The Deprecation of this Petition is against all things that may shut up God's mercy and goodness from us; as 1. Blindeness of mind, and ignorance of our inward estate, which is through ignorance of the Law. 2. Hardness of heart, which keepeth from repentance. 3. Despair of God's mercy and goodness, which driveth from God to the Devil. 4. Presumption, which is the promising of happiness to ones self on false ground. 5. Continuance in sin, and the least opinion of our own Righteousness. 6. Malice and thirsting after revenge, when injury hath been offered us: To prevent and avoid which, we must consider 1. How much the Lord hath forgiven us for Christ's sake. 2. That both the Lord Jesus and all holy men have forgiven and prayed for their enemies; the Devil alone is an implacable enemy. 3. That the way of grace is thus stopped up, and consequently the way of glory. The Thanksgiving of this Petition, is, For illumination to see our sins, for a sight and sense of our sins, and for blindeness Spiritual expelled; for Sanctification to turn us from sin, for hard hearts mollified, and for the extremes and bars of Grace, Despair and Presumption, removed; for Justification to deliver us by the death of Christ from all sin; for Love abounding, where offences against us abound, and for Malice banished and purged out of us; that howsoever we sustain many grievous wrongs at the hands of men, yet are we contented, yea cheerfully willing to forgive them all, even as God for Christ's sake hath forgiven us. The Moral Law doth to Obedience bind The Universal Race of all Mankind: Which not performed by us, we must endure The penal Statute of the Forfeiture; ‛ Less he, who as our blessed Surety stood, Cancel the Obligation with his Blood. This for the Faithful's done; 'tis now our part To Cancel, to remit with all our heart Others their Debts; that we for ours ne'er may Be called t' Account at the Grand Audit-Day. §. 10. And lead us not into Temptation, but deliver us from evil. THis Petition in order is immediately subjoined after the other, craving the pardon of sin, to teach us, That this is not the only care of Christians to seek to have sins pardoned, but for the time to come earnestly to strive against and resist it; the Christian man's life being a continual warfare: So that there be two Petitions for the soul, but one for the body; teaching us, That our care for the estate Spiritual, aught to be double to our care for things Temporal. Led us not into Temptation, but, etc.] that is, Suffer us not to be tempted above our power, or so that either we sin, or wholly revolt from thee; but strengthen us in our Temptations by thy holy Spirit, and deliver us from evil as the cause thereof: wherein we pray, That the Lord would not suffer us to be carried away by the Temptations of the World, the Flesh, or the Devil, to the committing of sin, but that he would deliver us from the evil of all Temptations, both of sin and damnation. Led us not into Temptation which we cannot bear; so Augustine: Redeem us from evil, that we be not carried by Temptations; so Calvin. And we pray thus, not that we may always be free, which cannot be, but that we may not be overwhelmed, overcome, and made subject to Temptations, when we are by them assaulted. But deliver us from evil] that is, Withdraw not thy Grace from us, leave us not to our own lusts, neither deliver us over to Satan to be hardened, but in all assaults stand thou by us, that our faith may not fail, and deliver us from the evil both of sin and punishment: So that the meaning hereof may be this, O Lord, we are every way subject to Temptations, and by our sins we deserve to be left therein to the malice of Satan, and to the power of our own Corruptions; yet we beseech thee not to forsake us in any Temptation, but give an happy issue thereto, still upholding us by thy Grace. Now here we must observe, That God is said to lead a man into Temptation, only as Temptation is a punishment of sin, and only by permission, leaving the party to himself and Satan's malice, for some former transgression: For, God tempteth no man to destroy him, or to cause him to sin, but to try and exercise his Graces in him; wherefore this Petition which Christ taught us, speaketh not simply of all trial and manifestation of our faith and godliness, unto which David offered himself of his own accord, Psal. 26. For, God tempteth not to evil, but man when he is tempted, is tempted by his own evil concupiscence, Jam. 1.13, 14. The words themselves contain one only Petition (though some have thought otherwise) consisting of two parts: 1. The Petition itself, Led us not into Temptation; or a Petition of delivery from a particular future evil. 2. The Exposition thereof, more general for delivery from all, as well present as future evil. There be two causes of temptations, and consequently two sorts thereof: 1. From God, for the trial of our faith, godliness, hope, patience, constancy, and obedience by the Cross: So God is said to have tempted Abraham, Joseph, Job and David. This is good and holy, when as God tempts a man, which is an action of God, whereby he proveth and tryeth man, to make manifest unto man himself, and unto others, what is in his heart, for God knoweth well enough before he tryeth him. This is called Good, both in respect of the Author, which is God, and in respect of the end, which is the good of his servants: And this we here pray not against. 2. By the Devil, our Flesh; and wicked men, which is every soliciting to sin, which soliciting itself is also sin. This is evil, being a wicked motion, allurement, or persuasion, arising partly from our own corruption, and partly from the suggestion of the Devil, whereby man is provoked to sin against God in the transgression of some Commandment. Now by Nature man is prone to be tempted, Gen. 31. Sin is a deceitful tempter, Heb. 3.13. and Satan is a subtle, cruel and diligent tempter, 1 Pet. 5.8. And this is that we pray against in this Petition. Temptations are of divers sorts; viz. 1. Whereby God tryeth man, 1 Kings 10.11. searching into his heart, whether by affliction or otherwise, for Reasons best known unto himself. 2. Whereby man tempteth God, as by murmuring and refusing to believe, and to rest on his Providence, without seeing evident present Signs of his goodness; seeking after new miracles, trusting in outward means, prescribing God a time or manner of deliverance, impatient at his corrections, adventuring upon needless apparent dangers without warrant, or burdened the faithful with vain and needless Traditions. 3. Whereby man tempteth man, seeking to circumvent him, by trying him with politic devices. Thus the Pharisees are said to have tempted Christ, Mat. 22.18. 4. Whereby man tempteth himself, his corrupt heart alluring and drawing him to sin, Jam. 1.14. 5. Whereby the Devil tempteth man, and provoketh him to sin: From these two last Temptations, of the Flesh and the Devil, that is, corrupt and evil motions of the mind, we desire here to be delivered; from the third we pray to be kept in the fourth Petition; from the second in the second Petition: From the first we pray not to be kept, but rather that the Lord would try us, and use all means he seethe best to further our Sanctification. The four degrees of Temptation, by which it proceedeth till it bring a man to destruction, unless it be cut off, Jam. 1.14, 15. 1. Suggestion; when the mind conceiveth a wicked thought, put in by Satan, or arising from natural corruption. 2. Delight; when the evil thought conceived, and for a time retained in the mind, descendeth to the heart, and there pleaseth the will, and delighteth the affections. 3. Consent; when the will yields to the evil motion, and the heart resolves to practise it. 4. Perfection; when a Sin is often committed, and by custom becomes as it were ripe, whereupon follows destruction: Now a man is led into temptation, when he is left of God to an evil motion, suggested into his mind, so as he gives consent unto it, and goes on to the practice of it. To be led into Temptation, is to be possessed and held by the Temptation, after it hath assaulted us: For in every Temptation there be two actions; viz. 1. One of God, whereby in his just Judgement he leaves a man to himself, or to the malice of Satan. 2. Another of man himself, whereby being left of God, he enters into the midst of the Temptation, as it were plunging himself into it. How the Lord is said to lead into Temptation: 1. By withdrawing his Grace, without which every man falleth, and is not able to stand in the day of Temptation, Psal. 119.8. 2. By leaving a man to his own lusts, by which as by a violent Torrent he is carried quite away, Rom. 1.24. 3. By delivering over unto Satan, for the punishment of former notorious Sins, to be hardened; as in Pharaoh and Saul. The Reasons for which the godly may be led into temptation, 1. To keep them under, that they be not proud of God's Grace, 2 Cor. 12.7. 2. To winnow the chaff of Sin from God's Corn, Luke 22.31. 3. That God's power may appear in man's weakness, 2 Cor. 12.9. 4. That his mercy may be seen in keeping them from a final fall, Luke 22.32. 5. That they may be like Christ their Head, Rom. 8.17. 6. That they may acknowledge that all strength is from God, 2 Cor. 3.5. 7. That by this they may know themselves to be God's children, who alone are so tempted, that they recover in Temptation, Psal. 37.24. How many ways God is said to tempt man: 1. By afflictions, as he did the Israelites, Deut. 9.3. 2. By Commandment, as he did Abraham, Gen. 22.1. 3. By prosperity, as he did David, 2 Sam. 12. 4. By offering objects, as he did Eve, Gen. 3. The Graces to be desired of God, which are helpful against Temptation; viz. 1. Spiritual heed and watchfulness to prevent Temptations, and to avoid the occasions thereof. 2. Grace to pray in the time of Temptation, that God would lessen and moderate the violence and force thereof. 3. That in Temptation God would be so far from withdrawing his Grace from us, that he would then add Grace to Grace, even new Grace unto the former. 4. That in continuance of Temptation when it abideth long upon us, God would strengthen us to hold out. 5. That he would give us patience to bear the irksomeness & the trouble of it. 6. That in the end of it God would give a comfortable issue for his glory and our own good. The Christian Armour against Temptation: 1. Truth or verity, whereby a man professeth true Religion, and endeavoreth himself in the practice of all the duties of Religion in sincerity; his speeches and his actions are suitable, proceeding from an honest heart, that truly meaneth whatsoever the tongue uttereth or himself practiseth. 2. Justice or Righteousness, when a man leads his life unblamably and uprightly. 3. The preparation of the Gospel of Peace; that is, when we find our affections so cleave unto Christ, that by way of thankfulness for the glad tidings of Salvation by Christ revealed in the Gospel, which promiseth pardon of Sin and life everlasting by Christ, we can deny ourselves, take up our Cross, and follow him. 4. The shield of Faith, by which a man lays hold on the Mercy of God in Christ for his salvation, and under it shrowds himself against the fiery darts of Satan. 5. Hope, by which we wait for that salvation which we apprehend by Faith. Remedies against Temptation to Covetousness: 1. We must meditate, That God hath taken upon him to be our careful Protector, Psal. 23.1. 2. That this Sin is the root of all Evil; and that every covetous man is an Idolater, Col. 3.5. 3. That our life stands not in abundance, Luke 12.16. and that Christ and his Disciples were poor, Mat. 8.2. 4. That we shall carry nothing with us, Job 1.21. and that we must give account of our getting, Luke 16.2. 5. That it will hinder us in the service of God, Luke 14.18, 19 and make us unwilling to die, Eccles. 41.1. 6. That our riches may suddenly be taken away from us, Prov. 23.5. or we from them. 7. That rich men come hardly to heaven, Luke 18.24. and many woes denounced against them, Amos 6.1. Remedies against Temptations to Pride: 1. We must meditate, That we must not be proud, because we have all things of gift, 1 Cor. 4.7. 2. That God resisteth the proud, 1 Pet. 5.5. and that we are but dust and ashes, Gen. 18.27. 3. That pride hindereth a greater largess of Grace, Luke 18.24. and that it cast Angels out of Heaven into Hell, 2 Pet. 2.4. 4. That if it be in Apparel, I have more need to be humbled for my shameful nakedness, Gen. 2.25. 5. That Christ left me an example of humility, Mat. 11.29. but pride argues me a Son of the Devil, for it is Signum Reproborum. Hieron. 6. That pride is the causer of contentions, Prov. 13.10. and that by it we make others to contemn us, Esth. 3.2. Remedies against Temptations to Adultery: 1. We must meditate, That God sees us, Prov. 5.21. and will punish us, Gen. 20.3. 2. That we are members of Christ, 1 Cor. 6.15. and our bodies the Temples of the Holy Ghost. 3. That Adulterers shall not inherit heaven, 1 Cor. 6.9. they seldom repent, Prov. 7.26, 27. 4. That for the whorish woman a man is brought to a morsel of bread, Prov. 6.26. 5. That we wrong the Church and Commonwealth, by obtruding on both a bastardly generation; for neither, without evidence, know their true children. 6. That as thereby we endanger our souls, so we decay our bodies, and when we are dead, our memory is more rotten above ground, than our carcases under it, leaving behind an inexpungeable blot, Prov. 6.32, 33. Remedies against Temptations to Gluttony and Drunkenness. 1. We must meditate, That Solomon commands us at great Tables to put our knives to our throats, Prov. 23.1. That we thereby abuse our own bodies, Luke 21.34. The good creatures of God, Eph. 5.18. and that which might do good to the poor, Mat. 14.4, 5. 2. That by them we are made unfit for God's service, 1 Cor. 10.7. and that these sins are the main instruments of other sins, Prov. 23.33. 3. That all civil Nations have detested these sins; that we are unfit to keep any secret, and become a scorn to the sober, Gen. 9.22. 4. That since Christ tasted gall and vinegar for us, why should not we abstain from surfeiting and drunkenness for him? Remedies against Temptations to Despair of God's mercy; viz. 1. We must meditate, That we were by Baptism received into the Church, and it hath been to us the laver of Regeneration, Tit. 3.5. 2. That we once heard and believed the word, and therefore we shall stand ever by this faith, 2 Cor. 1.24. 3. That our Election is in Gods keeping, and therefore Satan can never steal it away, Eph. 1.4. for that the calling of God is without Repentance, and whom he loveth, he loveth to the end, Rom. 11.29. Joh. 13.1. 4. That we know by our love of the brethren, that we are translated from death to life, 1 Joh. 3.14. That we desire to believe in Christ, and to run the ways of his Commandments, Mark 9.24. 5. That we hate sin with an unfeigned hatred, 1 Joh. 3.9. and that we are sorry that we can be no more sorry for our sins, which to us is an argument of faith, 2 Cor. 7.10. 6. That Christ's Merits are far greater than our sins, and he is the propitiation for our sins, Joh. 1.29. 7. That though the righteous fall, yet he shall rise again, for God supporteth him with his hand, Psal. 37.24. 8. That the Spirit doth, though very weakly, witness to my Spirit, that I am the child of God, Rom. 8.16. Remedies against Temptations to presume of God's mercy: 1. We must meditate, That God bids us not be highminded, Rom. 11.20. and that Security destroyeth more than any Sin, Luke 17.26. 2. That he is blessed who feareth always, Prov. 28.14. and that we must work out our Salvation with fear and trembling, Phil. 2.12. 3. That as God is a God of Mercy, so is he also a God of Justice, Deut. 9.20. 4. That the more I presume, the more subject I am to fall, Luke 22.33, 34. and Satan's main weapon to vanquish me, is this, That God is merciful, Rom. 6.15. 5. That the longer we continue in sins, the more hardly may we leave them, 2 Sam. 3.16. 6. That even David prayed to be kept from Sins of presumption, Psal. 19.13. In praying that God will deliver us from evil, we desire, 1. That he would send no evil on us, but deliver us from all evils present and to come, both of crime and pain. 2. That if he send on us any evils, that he would mitigate them in this life, and turn them to our salvation, that they may be good and profitable unto us. 3. That he will at length in the life to come, fully and perfectly deliver us, and wipe away every tear from our eyes. By Evil is not meant Satan only, for it comprehendeth all our Spiritual Enemies, and that for these Reasons: 1. The Title, Evil, is not only given to Satan, but to Sin also, Rom. 12.9. and to the World, 1 Joh. 5.19. and to the Flesh, that is, the corruption of our Nature, for that is the evil treasure of the heart, Mat. 12.35. 2. That advantage which the Devil hath against us, is by the World, the Flesh, and Sin, as his Agents and Instruments in Temptation against us; and therefore with that evil one the Devil, Sin, the World and the Flesh must be understood. That which we pray for we must endeavour to practice; and therefore our special care must be 1. To resist the Devil, and to keep ourselves from the assaults of Satan unto Sin. 2. To beware of all Satanical practices, by using Charms, seeking to Witches, or the like, as means of help in any distress. This is gross hypocrisy, to pray against the evils of Satan, and to give ourselves to the practice of them. 3. Not voluntarily to thrust ourselves into such a place as is haunted by the Devil, nor to meddle with it or him, without a warrant and calling from God, to whom we must betake ourselves by humble and earnest prayer. 4. We must avoid the company of evil persons, Prov. 1.10. Gen. 39.10. 5. Not live in places where evil is practised, though we might gain much by it, 2 Cor. 6.17. 6. We must take heed of evil speeches, which may corrupt ourselves and others, Eph. 4.29. 7. We must hid God's word in our heart, that we do not sin against him, Psal. 119.11. In these words of this Petition, we pray against Satan's slights & policies, which he exerciseth against all men, but especially against God's children, for their ruin & destruction. They are many, but these six are most dangerous policies of Satan, which we are as well to watch as pray against: 1. When men have many good things in them, as knowledge in the mystery of Salvation, beside Moral virtues, than the Devil labours that concupiscence may still reign in their hearts, by their living in some sin or other, whereto they are naturally inclined. 2. When Satan cannot procure some strong Corruption to reign in the child of God, than he labours to get him to commit some offence or sin, whereby the Name of God may be dishonoured, his Profession disgraced, his Conscience wounded, and Gods children offended. 3. When the child of God is fallen into any sin, than the Devil labours to to cast him asleep therein, that he may lie in it without remorse, and so never repent. 4. When the Lord vouchsafeth to men the means of Salvation, than Satan labours to make the same void and of no effect, that so they may not only miss of Salvation, but be condemned the more deeply for the neglect and contempt of the means. 5. When he cannot work his will inwardly in their souls as he desires, than he essays to do them mischief by some outward Satanical operations. Thus he plagued Job. 6. Satan labours to bring God's children to some fearful and miserable end, not so much for the bodily death, as in regard of the inward horror and terror of Conscience; for the extremity of his power and malice at a man's last gasp, he hopes will be most powerful; and if he be not restrained, he will endeavour to make him die in presumption or despair. How many ways God is said to deliver us from evil; viz. 1. By preserving us from committing sin, Gen. 20.6. and by freeing us from Judgements due unto sin, 2 Sam. 12.13. 2. By keeping us from the hurt of sin and afflictions, Psal. 91.13. and by turning all those sins which we commit, and the afflictions which we sustain, to our good, Psal. 51.1. & 119.67, 71. 3. By bridling Satan that he cannot subdue us, Rom. 16.20. 4. By giving us his holy Spirit, that by a lively faith we overcome all evil, Rom. 8.2. 5. By no means, Mat. 4.2. by small means, 2 Kings 4.3. by ordinary means, Josh. 5.12. by extraordinary means, 2 Kings 6.16. contrary to all means, Dan. 3.25. 6. By Christ Jesus, who overcame the World, by obeying; the Flesh, by suffering; and the Devil, by triumphing over him in his Cross, Joh. 16.33. 1 Pet. 4.1. Col. 2.15. The wants we bewail in this Petition; viz. 1. The Rebellion of our wicked Nature, by which we resist the Spirit of God, Rom. 7.14, etc. 2. Our readiness in each little Temptation to yield up ourselves to the committing of sin, Luke 22.45, 46. 3. That we cannot enough mourn for the remnants of our bondage, whereby we are kept in the power of Satan. 4. That so many fall by Satan's Temptations, Psal. 119.136. 5. That we cannot here get mastery over our own Corruptions, 2 Cor. 12.8. 6. That we love so this Spiritual Sodom, in which we are subject to, and fall by Temptation, Gen. 19.16. 7. The Tyranny of Satan our Adversary, going about each way to subdue us, Mat. 9.12. This Petition being negative, the Deprecation thereof is first to be considered, which is 1. Against Temptation, as it may be a means to draw men from God to sin, 2 Cor. 12.7, 8. 2. Against Afflictions, as they are punishments of sin, Curses from God, motives to impatience, or means to make us take Gods Name in vain, Prov. 30.9. Against grievous afflictions long continuing, to make us despair of God's Mercy, or hearing our prayers. 3. Against Spiritual desertion, or forsaking of God's Spirit; which if gone, all power to stand, and all Spiritual comfort is gone also: for it is in us the new life, the Spirit of the soul. 4. Against Solicitations to sin, either by the Devil, the World or the Flesh. 5. Against Sin, even when we are most solicited and tempted, because we shall meet with temptations, yet that we may not be overcome and made slaves unto Sin. 6. Against future relapse into Sin; blindeness of mind, hardness of heart through custom in sinning, or through some notorious sins committed. 7. Against backsliding from the Truth, either in part or in whole; all sorts of Judgements, temporal or eternal; and what hurt soever may befall, either by prosperity or adversity. 8. Against sudden death, that we may not be prevented of Repentance for renewed trespasses and eternal death, the greatest evil of punishment. The Supplication of this Petition, is for such things as are best for us, preserving us from Sin & damnation; as 1. The Spirit of Grace, which is threefold: 1 Light of understanding of the holy Scriptures, whereby we are able to use them. 2. Steadfastness of faith, whereby, as by a shield, the fiery darts of the Devil are repressed; which also is of virtue to purify the heart. 3. Patience in bearing any cross or affliction, whereby we are tempted at any time, that in stead of sin, the issue thereof may be hope, Rom. 5.3. 2. The helping hand of the Lord to turn evil into good unto us; and this he doth 1. By Humiliation, and casting us down under and for these things; as Nabuchadnezzar the proudest, and Saul the bloodiest Persecutor. 2. By alienating and estranging our affections from the world and worldly things by affliction. 3. By framing us by the Cross to a more careful obedience for the time to come, Psal. 119.71. 4. By prevention, the Lord punishing us in this world, that we may escape in the world to come, 1 Cor. 11.32. 3. Everlasting life; that God for his mercy's sake in and through the meritorious satisfaction of our Saviour Jesus Christ, would bestow this infinite good upon us. The Thanksgiving of this Petition, is, For that in the former things which we pray for, God hath so enabled us to resist, as that neither the corruption of Nature, enticements of the World, the policies of Satan, nor present Affliction, hath so subdued us, but that we are able to rise again; as also for good arising to us by Temptations, and deliverance from the punishments by our sins deserved. Since first the proud aspiring Angels fell, There was no want of Policy in Hell: The Devil knows by Observation, The pulse of each man's Inclination, The tide of all our Actions; yea, he knows How low our Grace's ebb, how high Sin flows; How the least spark of any Lust's desire Kindles the Heart, and sets the Will on fire. Help, Lord; let not the World, the Flesh or Devil Prevail, but still Deliver us from evil. §. 11. For thine is the Kingdom, the Power and the Glory, for ever. Amen. THis Conclusion is added as a Reason of all the Petitions, to strengthen our Faith, that God being both able and willing, doth grant all our Requests made unto him in the Name of Christ, and therefore in the end we post-adde a note of Confidence, and say, Amen; which is originally an Hebrew word, yet used in all Languages: It signifieth Truth or Faith; the uttering of it after a Prayer, implieth an Assent unto the Prayer, together with carnestness of desire, and Faith for the obtaining that which is prayed for. Thus the people were commanded to say, Amen, Deut. 27.15, etc. and accordingly was it practised, Neh. 8.6. For thine is the kingdom] that is, both general over the World, and special over thy Church and Chosen; both thy Kingdom of Providence and of Grace: And in this faith do we pray unto thee, submitting ourselves as thy Liege-people. The Power.] that is, The Almighty power, whereby thou art able to do all things whatsoever thy people ask and beg of thee; there is nothing out of thy power, but we are without all power and might in ourselves to help ourselves, therefore our eyes of Faith wait upon thy power. And the Glory] that is, Thou shalt make thy glory shine more and more in being beneficial unto us, thy Faith and Religion shall be the more esteemed and reverenced, the end of all that thou dost for us shall be thine eternal praise; thine is the excellency and majesty, which Property rightly and only belongs to thee, thou alone having an absolute Sovereignty over all things, and Power answerable to dispose and govern them at thy pleasure; yea, we give thee all glory in confidence of thy goodness, and say, Amen, in token that we verily believe it shall be so with us as we crave, and do with all fervency beg, O Lord, let it be so, do thou subscribe to our desires, and say, So be it. These words are a Reason of the former, touching which we must observe two things in general: 1. That they are not a Reason to move God, whose will is unchangeable, but to persuade the child of God who prayeth thus, that God will grant his requests. 2. That this Reason is not peculiar to the last Petition, but general, belonging to them all. The Reasons for the propping of our faith and assurance in our prayers, contained in this conclusion, are taken 1. From the Kingdom of God; a good King delights in the welfare of his Subjects, how much more doth the King of kings, who is Goodness itself, in the happiness of his? He will hear, defend and preserve his Subjects. 2. From the Power of God, being mightier than all our Enemies, which joined with his Sovereignty and Goodness, we need not fear though we were in the paws of Lions, or the mouth of the Grave. 3. From his Glory, which is the end or final cause of our Requests, for we desire these things for his glory, therefore will he grant whatsoever in our prayers may redound to his honour and glory. 4. From the eternity of his Kingdom, Power and Glory, being for ever and ever; therefore he cannot be weary of our prayers, no time can period his goodness. 5. From our confidence expressed in the last word, Amen; for the Lord will grant unto us whatsoever we believe shall be granted, when we ask. The Kingdom of God is twofold: 1. The Kingdom of his Providence, whereby he rules and governs all things in heaven and earth, even the Devil, and all his Angels and Instruments. 2. The Kingdom of Grace, whereby he governs his Church by his Word and Spirit, and both these are here to be understood. Further, God's kingdom in this place imports, 1. That he is All-sufficient of himself to do all things whatsoever, needing no help or instrument beside his Sovereign will, Gen. 17.1. 2. That he hath an absolute Sovereign Right, Title and Interest, to and in all things in heaven and earth. 3. That he hath Sovereign Rule and Authority over all things in heaven and earth; yea, over Hell itself, and all the powers and principalities thereof, governing all things whatsoever as he pleaseth, and bringing them into an absolute subjection. The kingdom is here called God's, and appropriated to him alone, for these Reasons: 1. To show that God hath his Kingdom of himself and from himself alone; thus the Kingdom of Grace and Providence are both his. 2. To distinguish God from earthly Kings; for though they have a Kingdom, Power and Glory, yet they have all these from God, not of themselves, and only for a certain limited time; but God hath them all of himself alone, not from any other, and that for ever and ever. Thine is the Power] that is, God's Power is his own, of himself alone, not received from any other, to distinguish the true God from all Creatures, who have it not of themselves, but from God. By power is meant an ability in God, whereby he can do whatsoever he will: For the better conceiving whereof, observe these two things: 1. That God is not only powerful, but even Power itself in regard of his Nature, as he is Goodness, Wisdom, etc. Angels and men are called powerful, as receiving power from God; but God only is Power itself, because his Nature is Infinite in power, as in all his other Properties. 2. That Power and Will in God are one and the same: for our better conceiving of them, they may be distinguished, but in themselves they differ not; for God's willing of a thing is the effecting & doing of it: It is not so in us, for we will many things that we cannot do, but whatsoever God willeth, that he doth. By appropriating glory to God is here meant, 1. That God hath made all things for his own glory, Prov. 16.4. 2. That whatsoever we ask, are means of his glory, Joh. 12.28. 3. That the things we ask, shall be referred to his glory, 1 Cor. 10.31. The Reasons why God's Kingdom, Power and Glory is said to be for ever and ever: 1. Because in themselves they are everlasting, Psal. 45.6. & 102.28. & 145.13. 2. Because of us they should never be forgotten, Psal. 145.2, 3. 3. To distinguish it from earthly Dominions; all which have their periods, both in Government and Governors, Psal. 119.96. Isa. 40.6. 4. To show forth the dignity of God's Church and his Children, who have a Father whose Kingdom is everlasting, and everlastingly shall reign with their Father in his Kingdom of Power, Glory and Eternity. Of this word Amen, there is a double use: 1. To express our desire and wish, that we may be heard. 2. To testify our faith in the assurance of receiving those things that we crave; both which are to be practised in prayer, and are expressed by Christ, Mat. 11.24. From the union of the word Amen, with our Petitions, we learn 1. That every child of God may believe particularly and certainly the pardon of his own sins, and endeavour to attain thereunto, if as yet he cannot. 2. That all prayer ought to be made in a known tongue, for else the Assent and Affiance of the heart cannot be given together. This Conclusion of the Lords Prayer, thus conceived and understood, is useful to us many ways: 1. For a ground of trust and confidence in God in all distresses; for as the Kingdom is his, we are his Subjects, and he is willing to help; as the Power is his, we are assured he is able to help us; and as the Glory is his, he will show mercy to his people, and hear their prayers, Psal. 50.15. 2. To teach us, that Prayer and Thanksgiving must always go together. 3. To show us a way how to obtain our requests in prayer; we must confess our own unworthiness, and give all Praise, Glory and Honour to God. 4. To let the proudest of us know, that God is to be feared above all Creatures. 5. To move us to love God, and to yield all cheerful obedience to him. The Reason why there is here mention made only of these three Properties of God, is (as some think) to point out the three Persons: For the Kingdom is Christ's, 1 Cor. 15.35. Power, the Holy Ghosts, Rom. 15.13, 19 and Glory, the Fathers, Rom. 6.4. though indeed we may not limit our conceit of them, but understand them in prayer, as of the Trinity of Persons in the Unity of the Godhead, so of the Unity of the Godhead in the Trinity of Persons. Our Father which in Heaven art, Thy Name still Be hallowed; Thy Kingdom come; Thy Will Be done in Earth as 'tis in Heaven: Give us This day our daily Bread; And forgive us Our Trespasses, as those forgive do we That Trespass against us: And let's not be Into Temptation led; but deliver Us from all evil: For thine for ever The Kingdom, Power and Glory is. Amen. The Kingdom, Power and Glory is. Amen. CHAP. IU. §. 1. The Creed. THe sum of those things which are to be believed, are comprised in the Creed, commonly called, The Symbol of the Apostles, because it is a token or profession, whereby the Church, with her Members, is discerned from all her Enemies, and from all other Sects. This Symbol is a brief and summary form of Christian Doctrine; or a brief sum or Confession of the Points of Christian Religion, or Evangelical Doctrine; the Articles whereof are the Square or Rule, whereunto the Faith and Doctrine of all Orthodox and right believing Christians ought to agree. This selfsame Symbol is called also Catholic, because there is but one Faith of all Christians; and though there were new Symbols made, as that of Athanasius, of Nice, of Ephesus, of Chalcedon, yet is there not a diversity of Faiths: for these are not other from this Apostolic Symbol, but certain words are added as an Explication of this, by reason of Heretics, by whom because of the shortness thereof, this was depraved. There is no change either of the Matter or of the Doctrine, but only of the form of declaring it, as easily may appear by comparing them together. This Creed is called Apostolic, or the Creed of the Apostles, for these Reasons: 1. Because it containeth the sum of the Apostolic Doctrine. 2. Because the Apostles delivered that sum of Doctrine to their Scholars and Disciples; which the Church afterwards held as received from them: not that the Apostles composed the form of this Creed, but believed and preached the subject matter of it. The ends why the Creed was penned by the Apostles, & left unto the Church, were these: 1. To be a Rule of faith, and preservation from Heresy. 2. That it might be a mean of distinguishing betwixt true Christians and Heretics. 3. That every man entering the profession of Christianity, might continually have before his eyes that Faith for which he should suffer persecution, and to the defence whereof he should stand unto the death. 4. That every one of the Catechumeni (which were new converted Christians) might have in a readiness what to answer and believe, at their initiation thereinto. The principal parts of the Apostolic Creed are three: 1. Of the Father, and our Creation. 2. Of the Son, and our Redemption. 3. Of the Holy Ghost, and our Sanctification. Though our Creation, Redemption and Sanctification are each appropriated to some one person of the Trinity, yet have all three Persons their joynt-working in them: For the Creation is given to the Father, Redemption to the Son, and Sanctification to the Holy Ghost, not as they are simply an operation or work (for so should the other persons be excluded from it) but in respect, for the order and manner of working, which is peculiar and proper to every of them, in producing and bringing forth the same external work: Or thus, The works of our Creation, Redemption and Sanctification, are the operations of the Godhead outwardly; that is, external operations, which God worketh on his Creatures; and they are undivided, that is, common to the three Persons, which they by common will and power work in the Creatures, by reason of that one and the same Essence and Nature of the Godhead which they have; but in respect of that order of working which is between them, it is otherwise: For the Father Createth, but mediately, by the Son and the Holy Ghost; the Son from the Father, and the Holy Ghost from the Father and the Son: The Father and the Holy Ghost Redeem us, but mediately, by the Son; but the Son immediately, from the Father by the Holy Ghost: So the Father and the Son Sanctify us, but mediately, by the Holy Ghost; but the Holy Ghost immediately, from the Father and the Son. The Christians Faith, or Faith's Epitome, Or Ensign of true Christianity; The Faith for which the valiant Martyrs fought With all the Princes of the Air, and sought For life by losing it; quenching the flame, Not by their Blood, but with new fire, which came From their resolved Faiths Spiritual eyes; From whose most zealous spicy flame did rise In Heaven a Crown of Immortality, On Earth the Phoenix of their Memory. §. 2. I believe in God, the Father Almighty, Maker of Heaven and Earth. THat is, I believe that God is my Father, as by Generation and Creation, so by Regeneration and Adoption, able to do all things as it pleaseth him, the Creator of the whole world, and the Lord and Governor of the same. I believe; not we believe (with the Papists) as the Church believes; but every man must so believe, as to be able to give an account of his Faith when lawfully called thereunto. Now it is one thing to believe God, another thing to believe in God; To believe God, showeth only a Faith of knowledge, or historical Faith; To believe in God, declareth true Faith or confidence, that is, to be persuaded, That whatsoever God is, and is said to be, he is all that, and referreth it all to our safety, for his Son's sake; that is, to resolve that he is such an one to me in particular. God is to be considered in the three persons, Father, Son and Holy Ghost, a person being nothing else but a manner of being in the Godhead. Now no man is able to know God according to the excellency of his own Nature, Joh. 1.10, 18. but the Scripture delivers us such a knowledge of him, as is both necessary and profitable for us, Rom. 1.19, 20. We must therefore acknowledge God to be such as himself hath manifested himself to be; and though he cannot be defined, because he is Immense, and because his Essence is unknown to us, yet may he be described by his Attributes and Properties, the persons and principal works, which may be thus: God is a Spiritual Essence, a Spirit, John 4.24. or simple Spiritual Essence, Exod. 3.13. an everlasting Spirit, 2 Chron. 3.17. Infinite, Psalm 139. Jer. 23.24. most holy, Isa. 6.3. only wise, 1 Tim. 1.17. most just and most merciful, Exod. 34.6, 7. Almighty, Rev. 1.8. And he is but one, Exod. 10.3. Living, Psal. 84.2. True, Jer. 10.10. without body, parts or passions, John 4.24. of infinite power, Ezek. 10.5. wisdom, Psal. 147.5. and goodness, Psal. 106.1. The Maker, Gen. 1.1. and Preserver of all things, Mat. 10.29, 30. other from all the Creatures, Incomprehensible, most perfect in himself, Immutable, of an immense Power, Wisdom and Goodness, True, Just, Pure, Merciful, most free, angry and wroth with sin, of whose days there is no beginning nor ending, Rev. 1.8. And in the Unity of this Godhead, there be three Persons of one Substance, Power and Eternity, the Father, the Son, and the Holy Ghost, 1 Joh. 5.3.2. Cor. 13.13. Or, which Essence is the eternal Father, who from everlasting begot the Son according to his Image, and the Son who is the Coeternal Image of the Father, and the Holy Ghost proceeding from the Father and the Son: And the Eternal Father, together with the Son and the Holy Ghost, hath created Heaven and Earth, and all Creatures, and worketh all good things in all: And that in Mankind he hath chosen unto himself and gathered a Church, by and for the Son, that by his Church this one and true Deity may be according to the word delivered from above, acknowledged, celebrated and adored in this life, and in the life to come: And lastly, he is the Judge both of the just and unjust. The Name Father, as it is opposite to the Son, is understood personally, or it signifies the first person of the Godhead, as here; but as it is referred to, or compared with the Creatures, it is taken essentially, signifying the whole Divine Nature, which is the Father, the Son, and the Holy Ghost: And Creation is here ascribed unto God the Father, because he is the Fountain, as of the Divinity of the Son and of the Holy Ghost, so also of those Divine operations which he worketh and performeth by the Son and the Holy Ghost. Now that God is, we know many ways, but chief by our own Consciences, accusing us for secret sins, which cannot be but unto an infinite wisdom, that knows the most secret thoughts of the heart, such as is or can be neither Man, Devil nor Angel, but God only. All the Doctrine concerning God, is either 1. Of his Nature, which is taught in the Law and Gospel. 2. Of his Will, which is seen and made manifest in His Commandments. His Threaten. His Promises. 3. Of his Works, which are The Benefits The Judgements of his Will, which are to be beheld in the Creation. Fall. Restoring of Man. The devils believe there is a God, and tremble; if any Atheist hath less faith than they, and doubt the truth thereof, he may believe it from these Reasons; though as he is not worthy any, so the truth hereof is above all: 1. The beautiful and goodly order of Nature, beheld in the Creatures and frame of the great body of the world, Rom. 1.20. 2. The preservation and government of the world created, Acts 14.17. 3. The Nature and excellency of man's mind; the soul of man, endued with excellent gifts of Understanding and Reason. 4. From the notions of general Rules and Principles naturally engendered in the mind of man; yea, the natural notion of this Principle, That God is; 1. Because every one hath experience hereof in himself. 2. All wise men confess it. 3. All Nations consent in it. 5. From the terrors of Conscience, which are stricken in the minds of the wicked, after that they have sinned. 6. The punishments of the wicked which they suffer, besides the torments of Conscience. 7. From Bodies Politic, which are wisely ordered and regulated by Laws. 8. From the order and nature of efficient causes, and from the final causes of all things. 9 From certain and evident foretellings and clear significations of future Events. 10. From heroical and noble instincts of mind. For what Reasons the voice of Nature concerning God, is not wholly to be rejected or contemned by reason of the insufficiency thereof: 1. God will also out of the Church bridle the lewd and dissolute, by the testimonies which their Conscience and punishments give of his will, Anger and Judgement, and according to them also will he have the manners of men regulated. 2. He will have man's Corruption and his own Justice made more perspicuous and clear, in punishing them who stubbornly withstand the known truth. 3. He will by natural testimonies, men's Consciences showing the imperfection thereof, have men stirred up to seek the true God in the Church, Acts 17.26, 27. 4. He will have also them who are converted to him, to be more confirmed by the consent of Nature and the Word, as the often alleging of Natural testimonies in the Scripture declareth. 5. He will (the imperfection of Natural knowledge being considered) have men's ignorance concerning God acknowledged, and his mercy magnified, who discovereth and openeth himself in his Word. There is nor can be but one God for these Reasons: 1. The sufficient testimonies of Miracles and Prophecies, and other works. 2. His own Authority and Majesty, which admitteth no fellows. 3. That which is greatest perfection can be but one, for the whole is perfecter than any part thereof. 4. There can be but one chief God, but one Omnipotent, but one Infinite. 5. There can be but one chief Cause, and more Gods would be unperfect or superfluous. How God doth describe himself in Exod. 34.6. viz. 1. He is Jehovah; that is, he is a constant friend to whomsoever he is a friend, he is always the same; that is, I am that I am, that is, whatsoever the Lord was from eternity, the same he is to eternity, there is no change in him. 2. He is strong, that is, Almighty; that is, he hath all Excellency in him, and that in the highest degree. 3. He is Merciful, exceeding pitiful, exceeding ready to forgive, though our sins be many and exceeding great: None so ready to forgive as God, for if he were as man, if he were not God, could he bear with us as he doth? Jer. 3.2. 4. He is Gracious; that is, though there be no worth found in us, yet he is ready to do us good. Now to be gracious, is to do things freely, when there is no motive, for Grace is nothing but freeness. 5. He is Long-suffering; that is, though we provoke him out of measure, he continues patiented, we cannot weary him out, 〈◊〉 his mercy endures for ever; though our sins are often repeated, yet he as often repeats his Mercies. 6. He is abundant in Kindness; that is, though he be so great a God as he is, yet he is exceeding ready to bear with us, he is not harsh, but ready to grant what we ask according to his will. 7. He is abundant in Truth; that is, we shall find him as good as his word, he is engaged, we have many Promises he hath made us; nay, abundant in Truth; that is, his performances exceed, they runover, he will be better than his word, whatsoever he hath said, he will more than do it. 8. He is a God reserving mercy for Thousands; that is, when any of us do him faithful service, he cannot content himself to do good to our own persons, but to our Children and to our Generation: So David's love extended not to Barzillai and Jonathan only, but to their posterity also. 9 He is a God forgiving Iniquity, Transgression and Sin: Those three words are put in, that we may know he forgives sins of all sorts; and signify, That he is still and still forgiving Iniquity, Transgression and Sin. God is said to be 1. An Essence; that is, a thing which 1. Hath his Being from none, but from himself. 2. Is preserved or sustained of none, but subsisteth by himself. 3. Is necessarily. 4. Is the only Cause unto all other things of their Being. 2. Spiritual: 1. Because he is Incorporeal, as being Infinite and Indivisible. 2. Because he is Insensible, as experience sufficiently manifesteth. 3. Because both himself liveth, and is the Author of all life both Corporal and Spiritual. 3. Intelligent: 1. Because he is the cause both of the mind of man, and of the notions shining in it, and also of the order which is in the nature of things and commonweals. 2. Because all intelligence or understanding of the Creature cometh from him, both in respect of the faculty, as in respect of the operation. 4. E●ternal, without beginning or end of Being, Psal. 90.2. and is so to us, that we may oppose the certain hope of eternal blessings, grounded upon his Eternity, against the shortness of mortal life, and against the frailty of man's condition. 5. Other from all his Creatures, which we must hold 1. Against Philosophers, who will have the World or Nature itself to be God. 2. Against those who imagine the Creatures, either all or some, to spring from the very Essence or Nature of God, deriving itself, as they speak, into others by propagation. 3. That all profane, unworthy and idolatrous cogitations of God may be excluded: 4. Because there can neither be nor be imagined any similitude between a finite and an Infinite Nature. 6. Incomprehensible or Immense, for 1. He cannot be comprehended in the cogitation of any creature. 2. The Deity cannot be comprehended or circumscribed, in place, in space, or any limits; that is, his Essence is Immense, neither to be extended, nor divided, nor multiplied: Therefore it is all every where one and the same. 7. Most perfect in himself. 1. Because he only hath all things which may be desired to perfect felicity and glory. 2. Because he receiveth no part of this most absolute felicity from any other, but hath all things in himself and of himself, and is alone sufficient to himself for all things. 3. Because he is not for himself only, but also for the creating, preserving, guiding and furnishing of all and every Creature so sufficiently, that he alone doth give to all of them, all good things meet and necessary for them, as well eternal and heavenly, as terrene and temporal, neither yet doth departed from any part of his power or his happiness. 8. Unchangeable: 1. His Essence, and whatsoever is proper thereto, cannot be augmented or diminished. 2. His Nature and Will cannot be changed. 3. Himself hath no need to transport himself from place. 9 Omnipotent: 1. That whatsoever he will, or whatsoever (not impairing his Nature or Majesty) he is able to will, he is also able to perform. 2. That he is able to perform all those things, without any difficulty or labour, even with his only beck and will. 3. That all the force and power of working and effecting any thing, is so in God only, that there is not the least ability or efficacy of any Creature, but what he continually imparteth and preserveth at his pleasure. The five Properties of God (which ought to stir us up to obey him) contained in the Exhortation to obedience annexed to the second Commandment: 1. He calleth himself our God; that is, our Maker and Saviour, and the Author of all good things; hereby advertising us, what execrable unthankfulness it is to revolt from the true worshipping of him unto Idolatry. 2. Mighty; that is, in power, as well to punish the obstinate, as to reward the obedient. 3. A jealous God; that is, a most sharp defender of his own Honour, wonderfully displeased with such a revolt from him, or violate and impair his Worship and Honor. 4. He calleth himself A God which visiteth the sins, etc. whereby he increaseth his anger to take vengeance of the Ancestors sins in their Posterity, even to the fourth degree and descent, if they partake with the sins of their Ancestors. 5. He saith, that He is a God which showeth mercy unto Thousands, etc. here he extendeth his punishments unto the fourth Generation, but his mercy unto Thousands; thereby to signify, That he had rather show Mercy then Anger, and so by this means to allure us the more to love him; and worthily excluded is that man, who abuseth such Infinite Mercy. The use we are to make of the description of God: 1. As God is a Spirit, let us worship him in Spirit, and abhor Images and Idols. 2. As he is a Spirit, let us not be offended or stumble at this, That we never see him, calling it therefore into question whether he be or not; when we are Spiritual, we shall see him as he is, Joh. 3.4. 3. Let us acknowledge from whence we have our being and life, Acts 17.28. 4. As he is Infinite, let us in no place adventure to sin on any vain conceit, because it is secret, for wheresoever we be, God is present. 5. As he is most Holy, let us prefer Holiness as the greatest excellency, without which no man shall see God. 6. As he is only wise, let no man use his wit secretly and closely, to contrive evil against his brother, or by any unlawful policy to circumvent him. 7. As he is most Just, let no man presume to go on in sin, hoping for mercy without repentance. 8. As he is most Merciful, let no man that is cast down for his sins, despair. 9 As he is Almighty, let us fear him, and put our whole trust in him, in all times of danger and distress. 10. As of whose days there is no beginning nor ending, let us be humbled in the Consideration of God's Eternity, seeing ourselves are so momentary. The Attributes of God are the main Supporters of our faith, as thus: 1. His Holiness makes the believer approach before him in an utter abnegation of himself, and in the mediation of Christ, knowing that in himself he is all over polluted and defiled with sin. 2. His Wisdom makes the Believer subject to God in all estates of prosperity and adversity, even against his own sense and natural Reason, knowing that God is wisest, and best knoweth what estate is fittest for him. 3. His Truth makes the Believer judge him, who hath promised that which he believeth, to be faithful and true; he that believeth hath sealed that God is true, Joh. 3.33. 4. His Power makes the Believer assent to the possibility of performance of those Promises which God hath made to his children, of things which seem impossible. 5. His Mercy makes the Believer believe the pardon of his sins, being fully persuaded that he is infinite rich in mercy, otherwise he could not believe the pardon of his sins. When we read in Scripture of eyes, ears, mouth, face, hands, heart, head, arms and feet ascribed to God, we must not imagine that God is like unto us, or hath a bodily shape, whereas he is a Spirit; or that these parts are ascribed to him properly, but only for our better capacity and understanding, signifying unto us his gracious Attributes; as by his eyes, his Omnipresence; by his mouth, his Word; by his hands, his Providence; by his arms, his Power; and by his face, 1. The invisible Nature and Essence of God, Exod. 33.23. which no mortal man can see and live. 2. The Favour of God, as also all his Benefits, Deliverances and Graces, Dan. 9.17. Psal. 80.3. 3. Revenge and Punishment, and the signs of his Anger, Leu. 20.3. 4. The place of God's Worship, where his face and favour is perceived through delivery of the Doctrine of Godliness; From this was Cain banished, Genesis 4.14. Hereof David complains, 2 Sam. 26.49. Now to believe in God Almighty, is to be believe in such a one 1. Who is able to do whatsoever he will. 2. Who doth all things even with his beck and word only, without any difficulty. 3. Who alone hath power to work all things; and is Author of that power which is in all his Creatures. 4. Who is also unto me Almighty, and both can and will direct all things to my safety. The Power of God is twofold: 1. Absolute; whereby he can do whatsoever can be Infinite, and yet will not: hereby he could of stones raise up Children unto Abraham. 2. Actual; whereby he most powerfully doth all things which he willeth: Thus his Power in saving us, dependeth upon his Will, not his Will upon his Power. So also are the works of God of two sorts: 1. General; which are divided into the works of 1. Creation. 2. Preservation. 3. Administration. 2. Special; which are wrought in the Church and Company of Elect, to justify, sanctify and glorify them; and are either works Of Reparation, and restoring: or, Of perfection & accomplishment. Again, the Power of God is 1. Infinite, 1. In its own Nature, and of itself. 2. In regard of the diversity of objects unto which it doth extend itself. 3. In regard of the manifold effects it is able to do and bring to pass. 4. In regard of the action of this Power, by which it worketh and can work, Eph. 1.9. 2. Universal, over all the works of God, Mat. 28.19. 3. Immutable, everlasting, to crown us if we obey, to condemn us if we disobey. 4. It is most certain, for it is shown in raising Christ's body from death. God is called a Father, 1. In respect of Christ his only begotten and natural Son. 2. In respect of all Creatures, as he is Creator and Preserver of them all. 3. In respect of the Elect, whom being adopted in his Son, he regenerateth. The duties to be performed by us to show our faith in God the Father, are these four: 1. We must obey his Will, he is our Father. 2. We must be like unto him, and bear in us some resemblance of his Majesty, Eph. 5.1. 3. To moderate our care for worldly things, he is our Father. 4. To look up to God upon every accident, and to consider his anger against sin, when we suffer any way whatsoever; and if it falleth out well unto us, to be thankful to him, as from whom alone all good cometh. That God the Father Almighty is the Maker of Heaven and Earth, or that the World was Created by God, may beside the Testimonies of Scripture, be proved by Reasons, such as these: 1. By the Authority of God himself avouching the same. 2. The Originals and Beginnings of Nations show it. 3. The novelty and lateness of all other Histories, compared with the Antiquity of the Sacred. 4. The Age of men decreasing, show a former and better strength, and that not without some first Cause. 5. The certain course and race of Times, even from the beginning of the World to the exhibiting of the Messiah. 6. The order of things instituted in Nature. 7. The excellency of the mind of Men and Angels. 8. The principles, or general Rules and natural notions engendered in our minds. 9 The tremble of Conscience in the wicked. 10. The Constitution and Founding of commonweals. 11. The ends of all things profitably and wisely ordained. 12. The very order of Causes and Effects, which cannot be carried backward or forward infinitely. To Create signifies 1. To order or constitute. 2. To make something of nothing, without any motion, with a beck or word only. 3. The continuating of Creation, or Creation continued, which is the Providence of God. How God made the world. 1. The World was Created of God the Father, by the Son and the Holy Ghost, Gen. 1.2. Joh. 1.3. Job 33.4. 2. Most freely, without any constraint, not by any absolute necessity, but by necessity of Consequence, that is, by the Decree of his Will: which Decree, though it were Eternal and Unchangeable, yet was it most free. 3. With his beck only, or will, without labour, wearisomeness, motion, or any change of himself; that is, not by any new action of his, but by his forcible Will only, which from everlasting would that things should on a sudden exist and be, at such a time as he had freely appointed & decreed, Isa. 40.28. 4. God created the World and all things therein of nothing, not of any pre-existent or fore-being matter, but of no matter; not of the Essence of God, nor of any matter Coeternal with God. 5. He Created it at a certain and definite time, and even at the beginning of times, not from everlasting. 6. God Created all things most wisely, very good, that is, every thing in its kind and degree perfect. 7. He did it all, not in a moment, but in the space of six days, which (if it had so pleased him) he could have made in an instant. The end or final causes of the Creation of all things: 1. The first and chief End is the Glory of God. 2. The manifesting, knowledge and contemplation of his Divine wisdom and goodness, shining in the very Creation of all things, Ps. 19.1. 3. The Administration and Governing of the World, which is his Providence. 4. To gather a Church of Angels and Men, who should acknowledge and magnify this great and wonderful Creator. 5. That all other things might serve for the safety both of the soul and body of man, as also for the life, necessity and delight of men, Gen. 1.28. Psal. 8.26. The use of the doctrine of the Creation of the world; viz. 1. That the glory of the Creation be given wholly to God, and his wisdom, power and goodness therein acknowledged. 2. That neither the Son nor the Holy Ghost be excluded, but each have their own parts yielded them therein. 3. That as the world was created of God by the Son and the Holy Ghost, so also we must know that by them Mankind is restored. 4. That seeing God created all things of nothing, we must know that he is able to restore them, being corrupted and ruinated, into their first state again. 5. That we must not refer the original of corruption to God, but know that it was purchased by the faults of Devils and men, Joh. 8. 6. That knowing God, as in the creating, so also in the maintaining and governing of all things, not to be tied to second causes, or to the order by him settled in Nature, but that he may either keep or alter it, we should with confidence and full persuasion look for, and crave those things which he hath promised, yea those things which in respect of second causes seem impossible. 7. Seeing all other things were created for man's use, profit or happiness, we above all other creatures, especially being Redeemed from sin and death to Righteousness and life, should for ever celebrate the wonderful known goodness of God. 8. That we knowing God (in as much as of nothing, and through his mere goodness he created all things) to owe nothing to any, but all his creatures to owe themselves and all that they have to him their Creator, should confess that to be most just whatsoever he shall do concerning us and all his creatures, Jer. 45.4. 9 That we should refer the use of all things to the glory of God, since that we have received all good things from him. 10. That seeing the works of God were therefore created and placed before our eyes, even for us to behold them, we do not idly but earnestly, and as much as every man's ability, occasion and vocation permitteth him, contemplate and consider them, and therein celebrate the wisdom, power and goodness of the great Creator. The Power of God is the very Essence of God; it is an essential Property in God, working and effecting all things in all things, by determining and executing all things that he will: And the Providence of God is a joynt-operation of his infinite Wisdom, infinite Justice, and infinite Mercy; it is the Eternal, most free, unchangeable, most just, wise, and good counsel of God, whereby he worketh all good things, and permitteth also evil things to be done, and directeth all things both evil and good, to his own glory and the safety of his chosen; yea, it is his Almighty Power every where present, whereby he doth uphold and govern the world, with all the creatures therein; so that nothing cometh to pass by Chance, Fortune or Destiny, but by his Fatherly Counsel. So that to believe in God the Creator, is to believe that God who hath created all things, and governeth them by his Providence, hath created me and the faithful in the world, to celebrate and serve him, and all other things to serve for our safety: All things are yours, and you are Christ's, and Christ is Gods. Most Holy, Just, Spiritual Essence, All Power, all Mercy, all Intelligence, Thou Father of our Saviour Christ, whereby Thou deign'st thy Faithful ones Paternity By that most Freegrace of Adoption, Or New-birth of Regeneration. Thou Almighty wonderful Creator, Gracious Preserver, most wise Governor Of the world, Help my Unbelief; in me Confirm thy Faith, for I believe in thee. §. 3. And in Jesus Christ his only Son, our Lord. THe whole History of Christ may be comprehended in his Divinity, his Humanity, his Office, and his Theanthropeity. Christ is very God, Joh. 1.1. Mat. 1.23. and very Man, Gen. 3.15. Isa. 7.14. God and Man, and that in one person, Joh. 1.14. Phil. 2.6, 7, 9, 11. 1 Tim. 2.5, 6. and the Saviour of Mankind, 2 Cor. 5.18. Joh. 1.20. 1 Joh. 2.2. So that in Christ are two perfect Natures, whole and distinct, and double Properties also, and operations natural; but one person, subsisting in both these Natures, Divine and Humane: for it was requisite that one and the same should be Mediator both by Merit and by Power. Now Christ as concerning his person hath but one Father and one Mother; a Father as touching his Godhead, a Mother as touching his Manhood; the Virgin Mary, of whose substance he was conceived by the power of the Holy Ghost, Gal. 4.4. 1 Tim. 2.5. So that though each Nature hath its property remaining distinct to itself, yet are they so joined, as they make but one person in Christ, who was whole God, and whole Man; whole God also with his body, but not according to his body, God; whole Man also with his Godhead, but not according to his Godhead, Man: So also whole Adorable with his body, but not according to his body, Adorable; whole Increate also with his body, but not according to his body, Increated; whole Form also with his Godhead, but not according to his Godhead, Form; whole Consubstantial with God also with his body, but not according to his body, Consubstantial; as neither also is he according to his Godhead Coessential with men; but he is according to the Flesh Consubstantial unto us, existing also in his Godhead: For when we say he is according to the Spirit Consubstantial with God, we may not say he is according to the Spirit Coessential with men: And contrarily, when we affirm him to be according to the Flesh Consubstantial with men, we may not affirm him to be according to the Flesh Consubstantial with God. The distinction and unconfoundableness of the Nature and Properties of the Word and the Flesh must thus exactly, not with a running eye, but warily be observed, that we may avoid the bringing in of a Division of one most undivided person. Touching Christ, in the Creed we learn to believe these two things: 1. His Humiliation, whereof there be three degrees: 1. His Incarnation; not by turning the Godhead into the Nature of Man, but by taking Man's Nature to the Godhead, that so one person might be both God and Man. 2. His Suffering death on the cross for our sins. 3. His Descension into Hell, that we might be delivered from Hell and everlasting death. 2. His Exaltation, whereof there are also three degrees: 1. His Resurrection from death to life, and his Ascension. 2. His Honour, Power and Authority in Heaven and Earth, together with God the Father, by sitting at his right hand. 3. His coming at the end of the World, to judge all that shall then be found alive, and all that have died since the world began. Christ 1. In respect of his Divinity, is the Image, not of himself, neither of the Holy Ghost, but of his eternal Father, coeternal, consubstantial and coequal with his Father in Essence, in essential properties and works, and is that person by which the Father doth immediately reveal himself in creating and preserving all things, but chief in saving the Elect. 2. In his Humane Nature he is the Image of God, and that of the whole Trinity, because the three Persons together bestowed on Christ's Humanity these gifts, Properties and Majesty, which are the Image of God. To believe in Jesus, is to believe 1. That he is the Saviour of Mankind. 2. That the Son of God, born of the Virgin Mary, is this Jesus the Saviour, whom God will have us acknowledge, harken unto, and worship, Mat. 1.12. 3. That he alone doth fully and perfectly deliver us from the evils of crime and pain. 4. That he is not only the Saviour of other the chosen of God, but mine also. 5. That he is not our Saviour by his Merit only, but also by his efficacy and effectual working. Christ is called The firstborn, in four respects; viz. 1. According to his Divine Nature, being begotten of the Father before all creatures, and of the same substance with him, Coloss. 1.15. Rom. 8.29. 2. According to his Humane Nature, even as he took upon him our flesh, and was born of the Virgin Mary, so he was also her first born, Mat. 1.25. Luke 2.15. Not that the blessed Virgin had other after him, but because she had none before him. 3. Because he was the first that risen out of the grave, and made a way for us unto everlasting life, therefore he is called The firstborn from the dead, Col. 1.18. 4. As the firstborn was set apart, and then sacrificed unto God; so Christ was separated from sinners, Heb. 7.26. as the unspotted Lamb of God, holy and acceptable, and then made a perfect oblation of himself, not for himself, but for the sins of his people, Heb. 7.27. Christ is said to be our Lord, in three respects: 1. By right of Redemption, because he hath ransomed us from our sins. 2. By the right of Conquest, for he hath subdued the Devil, who had us in his power, Heb. 2.15. 3. By the right of Spiritual Marriage, because he is to the Church as the Husband is to the Wife. So likewise Christ is our Head, in three respects: 1. In respect of his perfection, because he is both God and Man; and in gifts, as touching his Humane Nature, exceedeth all creatures, Col. 2.9. 2. In dignity, order, glory, majesty, power and authority, which in his Humane Nature glorified, he now openly showeth forth and declareth, Heb. 1.2. & 3.6. 3. In respect of his Office, for he is over every member of the Church, he ruleth, governeth, quickeneth, nourisheth and confirmeth them. We are also in three respects the members of Christ 1. Because by Faith and the Holy Ghost we are joined unto him, and also are knit together amongst ourselves as the members to the Head, and one with another. 2. Because we are quickened and guided of him, and from him as the Fountain we draw all good things; so that except we continue in him, we have not eternal life in us. 3. Because as in man's body are divers faculties and functions of the members; so are the gifts and functions divers of the members of Christ in the Church. Jesus is called Messiah, or Christ, or Anointed, 1. Because he was appointed of his Father from everlasting the Mediator, that is, the chief Prophet, Priest and King of the Church, Joh. 7.28. 2. In respect of the gifts of the Holy Ghost, which were poured on him thick, abundantly, and most perfectly, Joh. 3.34. The Anointing of Jesus signifieth, 1. The ordaining of the Son of God to the Office of the chief Prophet, Priest, and King of the Church. 2. The especial communicating of the gifts of the Holy Ghost, necessary for this Office. 3. God's approbation and prospering of this Office, Isa. 53.10. Now we must not here understand Christ's Anointing, as if it were a Typical, Ceremonial or Sacramental Anointing, but real and Spiritual; that is, he received the thing itself, which was prefigured and signified by the Ceremonial Anointing, which was the Holy Ghost, Psa. 43.97. Heb. 1.9. Christ as touching his Office was Anointed of God to be 1. A King; by his Divine Power delivering us from the Tyranny of our Enemies, Devil. Sin. Death. Making us Subjects to his Kingdom, Ruling us and his whole Church, By the Sceptre of his Word. By the Power of his Spirit. 2. A Prophet; by declaring all the Will of God unto us by his word, giving us the Holy Spirit to understand, consent to, and obey it. 3. A Priest; by making an Atonement, by offering up himself once for all, by offering on the Cross his Body and Blood for us to God the Father, that he might make satisfaction for our sins. Christ's Royal Office is 1. To Rule by his Word and Spirit his Church gathered out of all Nations, from the beginning of the world. 2. To defend and preserve this his Church in this life, against all both inward and out ward foes. 3. To make his Church partaker of the blessings of his Kingdom, and to adorn her, being raised up from the dead, with everlasting glory and bliss. 4. To overcome and rule his Enemies by his might and power, and at last to thrust them down into eternal torments. The Office of Christ's Prophetical function, for which he is called The Word; viz. 1. To open and declare unto men, God and his secret Will, of saving Believers by and for him, showed unto him immediately of God himself. 2. To refine and purify the Law and Worship of God from corruptions, Mat. 5.6, 7. 3. To open the Promises of the Gospel concerning himself, to be born, to suffer, and to die concerning Remission of sins, our Reconciliation unto God, and of Salvation and Everlasting life. 4. At length also assuming and taking to him Humane Nature, to teach as by his voice the will of God concerning us and towards us, and to confirm this Doctrine of Miracles. 5. Not only to give Oracles and Prophecies, to open the will of God by Prophets, and to teach and expound it himself; but also to ordain and institute the Ministry of the Word and Sacraments; that is, to call and send Prophets, Apostles, and other Ministers of the Church, and to furnish them with gifts necessary to this Ministry, Joh. 20.21. 6. To give the Holy Ghost, Mat. 3.11. 7. To be through his own and others Ministry effectual in the hearts of the hearers; that is, to open and lighten our minds by his Spirit, that we may understand his voice, Luke 24.45. 8. To effectuate also that which by the efficacy of his Spirit he speaketh in our hearts; that is, to move our will to yield assent and obedience to those things we learn and know, Eph. 5.25. The four principal parts of Christ's Priesthood: 1. To teach men both outwardly by his voice and the voice of his Ministers, and inwardly by the efficacy of his Spirit. 2. To offer himself a Sacrifice and a Ransom, full, sufficient and acceptable unto God for the sins of the world. 3. To make continual Intercession for us to the Father. 4. To apply his Sacrifice unto all those for whom he prayeth. Again, the distinct parts of Christ's Priesthood may be these two: 1. Satisfaction, which consisteth partly in suffering, partly in obedience. 2. Intercession, in that he is become our perpetual and perfect Advocate, that thereby God might be appeased, and we reconciled unto him; the fruit whereof is, that we are Cleansed from the guilt of sin. Redeemed from the wrath of God. Ransomed from the curse of the Law. Justified before God. Delivered from the burden of Ceremonies. Freed from fear of condemnation. How the Church of Rome doth endeavour to overturn both the Regal, Priestly and Prophetical Office of Christ: 1. His Regal Office, by making the Pope the Head of the Church, and giving him power to make Laws to bind the conscience as God's Laws do. 2. His Priestly Office, by their Massing Priesthood, wherein they daily offer up an unbloody Sacrifice for the sins of the quick and the dead. 3. His Prophetical Office, by saying the Scriptures are imperfect without Tradition; in giving liberty to the Pope to make new Laws, and to expound the Scriptures, as Supreme Judge. These things they teach, and therefore that Church is not worthy to be counted a Member of Christ's Church. How Moses is said to write of Christ: 1. Because he recounteth the Promises concerning the Messiah to come: In thy seed shall all Nations be blessed, Gen. 12.3. God shall raise you up a Prophet, Deut. 18.11. A Star shall rise out of Jacob, Numb. 24.17. 2. He restraineth the Promise concerning the Messiah unto certain persons, of whom he was to be born; by which afterward the Promise of the Messiah was more and more renewed and revealed. 3. The whole Levitical Priesthood and ceremonial Worship had a respect, and were referred unto Christ, as the Sacrifices, Immolations, Altars, Temple; yea, the Kingdom also and the Kings were a Type of the Kingdom of Christ. Christ our Mediator is said to be man perfectly just, fulfilling the Law four ways: 1. By his own Righteousness, performing such perfect obedience as the Law required. 2. By paying sufficient punishment for our sins. 3. By fulfilling the Law in us, by his Spirit, when he regenerateth us by it. 4. By teaching it, and by purging it of errors and corruptions. Why Intercession for us to the Father, is proper only to the Son: 1. Because himself living on earth in the time of his flesh, was made a Suppliant and a Sacrifice for us unto the Father. 2. Because he earnestly will, according to both Natures, that the Father for his Sacrifice once accomplished on the Cross, remit unto us our sins, and restore unto us righteousness and life. 3. That the Father looking upon the Sacrifice and will of his only begotten Son, receiveth all Believers into his grace and favour. Christ our Mediator is a Reconciler of God and men: Now to Reconcile signifieth, 1. To make Intercession or entreaty for him who offendeth, unto him who is offended. 2. To make Satisfaction for the injury offered. 3. To promise and to bring to pass, that the party who hath offended offend no more; for except this be brought to pass and effectuated, the fruit of the Intercession is lost. 4. To bring them to an Atonement and Agreement, who were before at enmity. (The Office of a Mediator being to deal with both parties, both the offended & the offender) with God the party offended, our Mediator had necessarily to do these things; viz. 1. To make Intercession for us, and to crave pardon of him for our faults. 2. To offer himself for to satisfy. 3. To satisfy indeed the Justice of God, by suffering for our sins punishment sufficient, though Temporal. 4. To crave and obtain of God, that he would accept of this satisfaction as a price of sufficient worthiness, for which he would account us children, pardoning our sins. 5. To be our Surety, that at length we will leave off to offend him by our sins; without this Suretyship, Intercession findeth no place with men, much less with God. With us the parties offending, our Mediator doth these things, 1. He is the Messenger or Ambassador of God the Father to us, to show or open this Decree of the Father, That he doth present himself to make satisfaction for us, and that God will for this satisfaction pardon us, and receive us into favour. 2. He doth perform this satisfaction, by pouring out of his own blood. 3. He doth impute and apply that satisfaction unto us. 4. He doth cause us, by giving his holy Spirit unto us, to acknowledge this so great a benefit, and to embrace, and not reject it. 5. He doth by the same Spirit cause us to leave off to sin, and begin to be conformable to God's Law; that is, he doth regenerate us, and restore the lost Image of God in us. 6. He preserves, maintains and shields us in this Reconcilement, against the Devil and all our Enemies, yea against our own selves, lest we revolt again. 7. He glorifies us, being risen again from the dead, and so perfects our Salvation. It was necessary that our Mediator should be true Man, for these Reasons: 1. Because it was Man that sinned. 2. That he might suffer death. 3. That he might help and relieve our infirmities. 4. That he might be our Brother and our Head, and we his Members, Heb. 2.14. 5. Because of God's Justice and Truth. It was requisite that our Mediator should be true God, for these Reasons: 1. That he might be able to sustain the infinite wrath of God, or grievousness of punishment, which should be temporal, yet equivalent to eternal pains. 2. That his punishment might be a sufficient and full worthy Merit and Ransom, for the purging of the sins even of the whole world, and for the repairing of that righteousness and glory which they had lost. 3. That he may restore by his forcible operation and power, the Image of God in us. 4. That he should make known unto us the Secret Will of God concerning the receiving of Mankind again into favour, Job. 1.18. 5. That he might give the Holy Ghost, by whom he might bestow on us, maintain and perfect in us the Benefits purchased by his death; as Remission of Sins, Righteousness, New-obedience, and life everlasting, Joh. 15.26. Mere man, or any creatures, could not have wrought out our delivery, for these Reasons: 1. Because the Justice of God doth not punish in other creatures that which man hath committed. 2. No creature could sustain temporal punishment equivalent to eternal. 3. He who is himself defiled with sin, cannot satisfy for others. 4. Because the punishment of a mere creature, would not be a price of sufficient worthiness and value for our delivery. 5. Because the delivery of man is wrought after a sort also by Regeneration. The Benefits of the Mediator; viz. 1. Our wisdom, 1. Because he is the matter or subject of our wisdom, 1 Cor. 2.2. 2. Because he is the Cause or Author of it, and that three ways: 1. Because he hath brought out of the Bosom of the Father, the Doctrine of our Redemption. 2. Because he hath ordained, and doth preserve the Ministry of the Word. 3. Because he is forcible and effectual in the hearts of the chosen, making them yield their assent to the Word or Doctrine. 2. Our Righteousness; that is, our Justifier, for in him our Righteousness is as in the subject. 3. Our Sanctification, because he doth Regenerate us by his holy Spirit. 4. Our Redemption, because he finally delivereth us. The Theanthropeity of Jesus is of this fourfold use; viz. 1. That as often as this Name comes in our minds, we may think ourselves without Jesus to be a people utterly lost. 2. That we may be admonished to seek Salvation from him alone, for Jesus is the only Son of God. 3. That we may oppose this Name to Despair, to the greatness of sin, to our own unworthiness, and to the power of the Devil. 4. That we may know that in this Name is compendiously contained the whole Gospel. The duties to be performed by us, to show our faith in Jesus Christ: 1. A thankful admiration of this unspeakable favour of God, in giving Christ unto us. 2. An humbling of ourselves to seek the good one of another, as Christ did for ours. 3. To be lifted up in heart to heaven, where our Nature sits at the right hand of God. 4. To yield all due reverence to this Lord and gracious Jesus of ours. There is but one Mediator, 1 Tim. 2.6. and the Reason is, Because the Son only is Mediator, and can perform the Office of the Mediator; and there is but one only natural Son of God, therefore the Papists will one day sadly find themselves mistaken: And this Christ our Mediator, is a Pacifier and Reconciler of God and Men, as well by merit and desert, as also by efficacy and forcible operation; that is, a middle person between God offended and angry with and for sin, and mankind offending and subject to the wrath of God; To reconcile men unto God, restoring them into favour, causing men to love God, and God men, and that by making entreaty and satisfaction to God's Justice for them, and applying forcibly and effectually unto them his Satisfaction or Merit; Regenerating them, that they may cease from sinning, and hearing their groans and petitions when they call upon him. And it was necessary that our Mediator and Deliverer should be such a one as was very Man, and that perfectly just too, because the Justice of God requireth, that the same Humane Nature which hath sinned, do itself likewise make recompense for sin; and, because he that is himself a sinner, cannot make recompense for others, 1 Pet. 3.18. And that he should be also very God, that he might by the power of his Godhead sustain in his flesh the burden of God's wrath, Isa. 53.3. and might recover and restore unto us that Righteousness and life which we lost, 1 Joh. 1.2. You that Believe in Merits of your own, And Sacrifice unto the God Unknown; That think a Pardon sent from Rome can make A Sin no Sin, even for Saint Peter's sake; That do believe in Antichrist, and hope To find or make a Saviour of the Pope, Fall down before your Dagon: But let all That profess one Faith Apostolical, Believe in God, and by one Faith accord In Jesus Christ his only Son, our Lord. § 4. Who was conceived by the Holy Ghost, Born of the Virgin Mary. CHrists flesh was conceived by the Holy Ghost, not that he transfused or passed his substance into the flesh begotten, but because in miraculous sort he form in the Virgin's womb of her substance the body of Christ; so that it should not be contaminated or polluted with Original sin: for he could not be conceived in such sort by the Holy Ghost, that his flesh should issue from the Spirits substance. And this blessed Virgin, descended of the Lineage of David, to answer to the Divine Oracles, as also for that our Faith might be the mor● confirmed to believe he was the very Messiah promised to descend from the loins of Abraham and David. And in that this happened in the Reign of Augustus, very observable is the completion of the Divine Oracles, and justly to be condemned the blindeness of the Jews: Nor less deceived are they which hold the Virgin Mary to have been conceived without Original sin, contrary to the tenor of the Scriptures, and her own confession, who acknowledged herself to have needed a Saviour, Luke 1.47. for she was born after the common course of the Nature of man; and what need was there that Christ Jesus should be conceived by the Holy Ghost, if he might have a pure conception free from Original sin without it? Neither is it necessary to Salvation, to believe it as an Article of Faith, That Mary the Mother of Christ lived always a Virgin. In the Humanity of Christ, six things are principally considerable; viz. 1. His Conception and Nativity. 2. His Death and Passion. 3. His Burial and Descension into Hell. 4. His Resurrection. 5. His Ascension into Heaven, and his sitting there at the right hand of the Father. 6. His coming again to Judgement. Touching the conception or Nativity of Christ, these six things are to be observed: 1. That the News thereof was brought by an Angel. 2. That he was conceived by the Holy Ghost; that is, by the power and virtue of it. 3. That he was Born of a Virgin. 4. That the Mother of our Lord was espoused to a man. 5. That the blessed Virgin was of the Lineage of David. 6. That he was born in the time of the Reign of Augustus. In the Angel's Annunciation observe these three things: 1. The Salutation, which declared the free love of God to the Virgin. 2. The delivery of the Message, That of her should be born the Son of God. 3. That she should be overshadowed by the Divine Power of the Holy Ghost. Christ's conception by the Holy Ghost, signifieth three things; viz. 1. That the mass of his Humane Nature was created or form in the womb of the Virgin, miraculously and beside the order of things disposed of God in Nature, by the immediate operation of the Holy Ghost, without the substance of man. 2. That the Holy Ghost did in the same moment, and by the same operation, cleanse this mass, and from the very point of the conception sanctify it; that is, he caused that Original sin should not issue into it. 3. The Union of the Humane Nature with the Word, or the uniting of his flesh unto his Godhead. Christ was conceived by the holy Ghost for these Reasons: 1. Lest being born of flesh he should not be clean. 2. That he might be a pure Sacrifice and sufficient Ransom for our Redemption, 2 Cor. 5.12. 3. That being pure and holy, he might purify us of all sin, that he might also sanctify us by his sanctity and holiness. 4. That we may know he spoke the very will of his Father, that whatsoever this Son speaketh, is the will of God and the Truth. Christ was born of the Virgin's substance, chief for these Reasons: 1. That we may know Christ our Mediator to be the true seed of David. 2. That the Prophecies might be fulfilled, Gen. 3. & 49. Isa. 7. That it may certainly appear unto us, That this Jesus, born of the Virgin, is that Messiah promised to the Fathers. 3. That this Christ's birth of a Virgin, might be a Testimony that he is pure and without sin, sanctified in the womb of the Virgin, by the virtue of the Holy Ghost. 4. That it might be a sign or figure of our Spiritual Regeneration, which is not of blood, nor of the will of the flesh, nor of the will of man, but of God, Joh. 1.13. For what Reasons the Mother of our Lord was espoused to a man: 1. That hence the honour of marriage might be commended unto us. 2. That the chastity and good name of the Virgin might be provided for. 3. That Joseph might be as a Guardian to the Virgin, as a Foster-father to the child. 4. Lest the blasphemous enemies should say, That the Christ of the Christians was unlawfully born. To believe in the Son of God, conceived by the Holy Ghost, is to believe 1. That he was made man after a marvellous manner, and that he was made one Christ of a Divine and Humane Nature. 2. That he being so holily conceived and born, doth purchase for us the right and power to be the Sons of God. In this Article of the Creed we believe, 1. That there be two Natures in Christ our Mediator, that in one and the same Christ are Properties divers and contrary, Divine and Humane, Finite and Infinite, Passable and Impassable, and such like. For the proof of his Divine Nature, or that the Eternal Son, called The Word, is another Nature from the Flesh taken, and a subsistence even before the Flesh born of the Virgin, read Joh. 1.14. Heb. 2.14, 16. 1 Joh. 4.2. who being in the form of God, took on him the form of a Servant, Phil. 2.6. In the Beginning was the Word, and the Word was with God, and that Word was God, Joh. 1.1. Many other are the quotations of Scripture, to prove his Divine Nature; as Psal. 2.7. Acts 13.33. Heb. 1.5. Joh. 17.3. Matth. 1.23. Heb. 1.3. Joh. 2.19. 1 Tim. 3.16. Joh. 6.51. 1 Pet. 3.19. as also his Humane Nature, Rom. 1.3. & 9.5. Luke 1.31. Heb. 2.11. Luke 1.42. & 2.7. Gal. 4.4. & 3.16. Heb. 2.16. Mat. 26.38. Luke 2.52. Joh. 10.18. Luke 23.46. 1 Cor. 15.21. Eph. 5.30. & 4.12, 16. Joh. 5.56. Rom. 8.11. Gen. 3.15. & 49.10. Isa. 7.14. Matth. 10.18, 23. Luke 1.27, 31, 34. & 2.40. Mat. 4.2. Joh. 4.7. & 19.41. Mark 4.38. Mat. 27.50. Mark 15.37. Luke 23.46. Joh. 19.30, 33. 2. That these two Natures make but one person in Christ; or that in Christ are two perfect Natures, whole and distinct, and double properties also, and operations natural, but one person; for it was requisite that one and the same should be Mediator both by Merit and by Power: But they who make two persons, make also two Christ's, with Nestorius, the one a Man passive, and crucified, the other God, not crucified, and only assisting the Man Christ by his Grace. But this Heresy hath been long since confuted and condemned. And that the Divine and Humane Natures of Christ are united in one person, accordeth with the holy Scripture, Joh. 1.14. Mat. 3.17. Eph. 4.10. 1 Tim. 2.5, 6. for his Humane Nature was at once both form and assumed of the Word into unity of person, and made proper unto the Word; before or without which assumption or personal union, it neither was, nor had been, nor should be. Some Heretics of old have proudly said, That of the substance of the blessed Maid Christ's flesh ne'er form was, but that 'twas brought Down from Heaven into her womb; others thought He had not true and real flesh indeed, But in appearance only. Be't our Creed To believe he was true God, true Man; one Only natural Son of God alone; Two Natures, whole, perfect, distinct, to be One undivided personality. §. 5. Suffered under Pontius Pilate, was Crucified, Dead and Buried; He descended into Hell. THis Pontius Pilate was a Heathen Judge, set over the Province of the Jews by the Roman Emperor, under whose Government Christ began to execute his office for which he was sent, and continuing therein, and working Miracles, was spitefully entreated of the wicked Jews for the space of three years and upward, then villainously betrayed by one of his Disciples, apprehended, abused and crucified, being full Thirty three years of Age and upward; though his certain Age is not infallibly set down by any. Dead] that is, On the Cross he gave up the ghost, was after pierced to the very heart, so that water and blood came out; and being found certainly dead, he had not his legs broken as theirs were who had been crucified with him. And Buried] that is, for the more certainty that his Spirit was departed out of his body, and as for the confirmation of his death, so for the mystery of our not only death, but burial unto sin figured thereby, he was taken down from the Cross, and laid in the Grave or Sepulchre. Now it is one thing to believe that Christ suffered, another to believe in Christ which suffered; for that is only to have an Historical Faith of Christ's Passion, without reposing any confidence therein: but this is to believe not only that Christ suffered, but also to repose and place our trust and confidence in Christ's Suffering and Passion. For the right apprehension of the suffering of Christ being God-Man, know, That the Deity simply considered in itself and by itself, could not die; but that person which was God, both could and did die: For the Son of God assuming an Humane Nature unto the Unity of his Divine Nature, and uniting them together without confusion, alteration, distraction, separation, in one person, that which is done by the one Nature, is done by the person; in which respect the Scripture often attributeth the Suffering of Christ to the other Nature, 1 Cor. 2.8. Acts 20.28. And though the Divine Nature of Christ suffered not, yet did it support the Humane Nature, and added dignity, worth and efficacy to the suffering of that Nature; yea, it had also proper and peculiar works, as to Sanctify his Humane Nature, to take away our sins, to reconcile us to God, and the like. And this must be cautiously observed by us for a Rule, That Christ is not dead for us, except we be dead to sin; neither is he risen again for us, except we be risen again to newness of life. And take this for a most sure Principle, That we are not Redeemed, except we be Sanctified; for he did not Redeem us from sin, that we should commit it afresh and serve it again. It is one thing to know that Christ died, another thing that he died for us; and it is one thing to discourse passionately of his death, another to feel the operation thereof within us: Labour therefore to be so affected therewith, as that it may effectually prove thy death unto sin. Christ descended into Hell for us, when after the very time of his Passion, he continued for a time in the state of the Dead, and was under the power of the Grave. This Article of Christ's Descension into Hell, is to be understood of the Grave, not of his Souls going down locally into the place of the Damned, not only of those inexpressible, yea unconceivable torments which he suffered in his Soul under the eclipse of God's favour, yea under the fearful wrath of God, which though in respect of us was to be eternal, in him was made temporary, having end, because himself is Eternal and Infinite: So that to believe in Jesus Christ which descended into Hell, is to believe that Christ was for a time in the state of the Dead, and held under the power of the Grave. To believe in Christ which suffered, is to believe, 1. That Christ from the very moment of his conception sustained calamities and miseries of all sorts for my sake. 2. That at that his last time he suffered all the most bitter torments both of body and soul for my sake. 3. That he felt the horrible and dreadful wrath of God, whereby to make recompense for mine and others sins, and to appease his wrath against Mankind. Mention is made of Pilate in Christ's Passion, for these Reasons: 1. Because Christ would receive from the Judge himself a Testimony of his Innocency. 2. Because it was requisite he should be solemnly condemned, that all the world might know, that he, though innocent, was condemned. 3. That we might be advertised of the fulfilling of the Prophecy, Gen. 49.10. The Sceptre shall not departed from Judah, etc. 4. For that his innocency might appear, he was not to be privily taken away by the Jews, nor to be drawn to death by tumult or disorderly. In the sufferings, Death & Passion of Christ, these things are specially to be considered: 1. The History itself of Christ's Passion, agreeing with God's Sacred Oracles and Prophecies. 2. The cause of his Sufferings. 3. The fruit or effects of Christ's Passion. 4. His example, that we are also to enter into eternal life and heavenly glory, by death, as did Christ. 5. The due Meditation in the whole. The History of Christ's passion runs thus: 1. They apprehend him as they would a Varlet that had done some outrage, coming unto him with swords and staves in the night time. 2. They carry him first to one High Priest, then to another, then to Pilate, then to Herod, and back again to Pilate; amongst whom he is mocked, laughed at, scornfully entreated, and buffeted, questioned withal, spitted on, and crowned with Thorns. 3. They compel him to carry his heavy Cross, till he nigh fainted under the burden, being without all pity and compassion towards him. 4. Though they could not charge him justly with any fault at all worthy the least punishment, insomuch as Pilate that Heathen Judge would have acquitted him; yet they cried out, Crucify him, Crucify him, and had rather one Barrabas a Traitor and a Murderer should be released than he. 5. They hung him up between two Thiefs; the most harmless and innocent man in the world, is numbered amongst the wicked and evil doers. 6. Not content to pierce his hands and feet with nails, by fastening him to the Cross, but like hardhearted wretches, they gave him vinegar mingled with gall to drink in his great heat and thirst, and upbraided him with scoffs when he was on departure. 7. Not astonished at the wonderful darkness, The renting of the Temples veil, The opening of Graves, The coming forth of the Dead; their malice expired not with him, but even after he was dead, they pierced him with a spear even to the heart, Joh. 19.34. In the cause of Christ's Death and Passion, consider these four: 1. The object moving; that is, Man's Misery, and the Devil's Tyranny. 2. The efficient cause: 1. Impellent Internal, being the love of God towards his creatures. 2. The Obedient, which was the very Son of God obedient to his Father. 3. The Instrumental, as the Devil, the Scribes, Pharisees, and the rest. 3. The Formal cause, being the Passion itself historized by the Evangelists. 4. The Final cause: 1. That God might be glorified for his Justice and Mercy. 2. That Salvation might be purchased for Man, who was lost by reason of sin. 3. That Christ might destroy the works of the Devil, 1 Joh. 3. The fruit or effect of Christ's Death, is twofold, 1. General: Christ by his Passion conquered The Devil, whom he hath bound. Hell, which he hath spoiled. Death, which he overcame. The World, which he despised. The Punishment, which he hath suffered. Heaven, which he hath opened. 2. Special: 1. Obedience is performed to God. 2. The Devil is vanquished. 3. Man is freed from sin, and justified. 4. An Equalification of Jew and Gentile. 5. Death is disannulled. The Meditation of our Saviors Passion, consists chief in these six particulars; viz. 1. How great was the Wrath of God for sin, which could not be appeased, but by the death of his only begotten Son. 2. How infinite was the Mercy of God the Father, who would rather his Son should undergo the most ignominious death, than that Man his creature should perish. 3. How unconceivable was the Love of the Son of God, who for Man's sake took upon himself the wrath of his Father. 4. We must apply the Merit of Christ's Passion to ourselves by faith, his Obedience being made our Righteousness, whereby through faith we appear to God, not as sinners, but justified. 5. What the Lot of the Righteous is in this world, who must suffer with him, that they may be glorified with him, Rom. 6. 6. That our future life may be form into a better mould, Rom. 6. being dead unto sin, by the power and efficacy of his death. The Reasons why Christ suffered so ignominious a death: 1. That we might know the curse due for our sins to have lain upon him, and so should be stirred up to the greater thankfulness, considering how detestable a thing sin is, that it should call for so ignominious a death. 2. That it might be an exasperating of the punishment, and so we so much the more confirmed in a true faith. 3. That the Truth might answer to the Types and Figures, and so we might know that they are all fulfilled in Christ. The causes of Christ's Burial; viz. 1. That we might know that he was dead indeed. 2. That the last part of his Humiliation, whereby he did debase himself for our sakes, might be accomplished. 3. A certain Type was thereby to be fulfilled; it was foretold by the Type of Ionas. 4. He would be Buried, that we might not be afraid of the grave, but might know that our Head, Christ Jesus, had laid open the way unto us by Death and the Grave, to celestial Glory. 5. That we might know how we are indeed delivered from death; for in his Death, a testimony and record whereof is his Burial, consisteth our Salvation. 6. That it might be manifest, That he was able indeed to rise again, and that his Resurrection was not imaginary, but the real and true Resurrection of a reviving corpse. 7. That we being Spiritually dead, that is, to sin, might rest from sin. The duties required of us, to set forth our Faith in Christ crucified, are these, viz. 1. Godly sorrow in bewailing our sins, the only cause of these great sufferings of our dear Saviour. 2. The mortification of our fleshly members and sinful concupiscences, and that for three special causes: 1. By continuing in sin, we make ourselves accessary's of Christ's death. 2. Because all such as unto whom Christ's death is effectual to do away their sins, are conformable unto him in his Death and Burial. 3. Because no man following the trade of sin, can be Christ's Disciple. 3. Patience, and joy in suffering any thing for Christ's sake and the Gospel, and that chief for two causes: 1. By suffering we are made like unto him, Mat. 10.25. 2. Because in suffering for his Truth, he doth grace us, forasmuch as he doth take us for his Martyrs and Witnesses. 4. To remain unterrified with the pangs and approaching of death unto us, because Christ in dying overcame death, and took away the sting thereof. 5. For this infinite love of Christ toward us, to love him most earnestly again, and all his members, the Faithful, for his sake. That Christ descended into Hell, all found Christians acknowledge; but in the interpretation of this Article, there is not that consent as were to be wished: For the dissent of Opinions touching the same, they may be all comprised in these; viz. 1. Some hold the words (He descended into Hell) merely literally; that is, into the place of the damned, or some lower place thereabout: They which understand it of the place of the damned, say, That he went thither to triumph over all the damned ghosts and devils, as a most glorious Conqueror both of Death and Hell, the most powerful Enemies; or that as God only and not Man, he descended powerfully and effectually, but not personally, into Hell; and that the Deity exhibited itself, as it were present in the infernal parts, to the terror of the Devil and other damned Spirits. They which understand it of some place thereabout, say, That he went thither, and that by a local descension (as the Papists affirm) to deliver the Fathers and Patriarches, that were detained, as they dream, for their Original sin in Limbo. The grounds pretended for both, are alleged out of Eph. 4.9. 1 Pet. 3.19. Psal. 16.10. Acts 2.25. But they that stand for Limbo, allege Heb. 9.8. & 11.39. 2. Others hold them literally, but expound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Grave, saying, That he died, and was buried; that is, anointed to the Burial, and descended into the Sepulchre. 3. Others interpreting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Grave, make the descent figurative, thus; He descended into Hell; that is, remained in the grave until the third day: these suppose he descended into Hell as Man only; and that, as some think, in Body only, as when death as it were prevailed over him lying in the grave; as others deem, in Soul only, when he went unto the place of the Reprobate, to the increasing of their torments. 4. Others interpret it as an Idiom or phrase peculiar to the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He descended into Hell; that is, was in the state of the dead, for thus the Greeks were wont to speak of a man departed, whether good or bad. This Opinion takes best. 5. Others hold it to be merely figuratively spoken, That Christ descended into Hell, as God and Man in one person, That in Body and Soul he went as it were into Hell, when upon the Cross and elsewhere he suffered the terrors and torments prophesied of, Isa. 5.3, 6, 10. Psal. 116.2. and mentioned Mat. 26.38. or 27.46. Luke 22.42. when he suffered the torments of Hell, viz. The anger of God against the sins of all the Elect, poured forth upon his Soul, driving him into that bloody Agony in the Garden, and making him on the Cross cry out, My God, my God, why hast thou forsaken me? This Opinion takes with many. Now of all these, that which stands for Limbo must not remain unexpunged, as by reason of sundry positive Reasons of Scripture to the contrary, so also in regard of the impertinency of the places alleged. How Christ's temporal punishment is said to be equivalent to eternal: 1. In respect of the worthiness of the person, for it was the only begotten natural Son of God that did suffer. 2. For the grievousness of the punishment, because he sustained the torments and sense of the wrath of God, and the horror of death for the whole world, Psal. 118.5. Hence it was that Christ so trembled at his death, when many Martyrs have entertained an ordinary death without it. The use of this Doctrine of Christ's Passion, teacheth us, That sin is most of all to be eschewed by us, which could not be expiated but by the death of the Son of God; That we ought to be thankful for this his so great a benefit of unspeakable grace and favour bestowed on us; and that all our sins, how many, how great, and how grievous soever they be, are expiated and done away by the death alone of Christ: Yet know, That whereas it is frequently affirmed in Scripture, That Christ died for all, it is not meant generally for every particular person, but restrictively for all sorts of people, that is, for Believers of all sorts, both of Jews and Gentiles. Behold the Son of God, come from the Womb Unto the Cross, to drop into the Tomb: He that is Life Eternal, the Most High And Mighty Lord of Life, vouchsafes to die: He that fills Heaven and Earth, is pleased to have His lodging in a Cradle and a Grave. Blind Jews! before your Day was turned to Night At Noon, ye could not see for too much light. Gentiles, believe; or know this for no news, Your Sins will prove new Crucifying Jews. §. 6. The third day he risen again from the Dead; He ascended into Heaven, and there he sitteth at the right hand of God. TO believe in Christ risen from the dead, is to believe that he shook off death from himself, quickened his dead body, reunited his body unto his soul, restored unto himself a blessed, celestial and glorious life, and that by his own proper power. And I also believe, That he therefore risen again from the dead, that he might make us partakers of his Righteousness, Sanctification and Glorification, which he hath purchased for us by his merit. This is that Holy One, of whom David prophesied, that He should not see corruption, Psal. 16.10. who but a little before his death told his Disciples himself, that The third day he would rise again, Mark 9.31. & 10.34. The accomplishment of which Truth, stands on sacred Record, both by his appearing (after that he was risen from death to life) to Mary Magdalen, Joh. 20.14. to divers women, Mat. 28.9. to two, Luke 24.13, 15. to ten, Joh. 20.19. to all the Disciples, to more than five hundred at once, 1 Cor. 15.6. to sundry persons by the space of forty days together, Acts 1.3. and by the testimony also of the Apostles, Peter, Acts 1.22. and Paul, Acts 17.2, 3. So that whoever is a perverse Sadduce to this Truth, strikes at the very Root of the Christian Religion. He ascended into Heaven] that is, he being revived from the dead (his soul coming again into his body) walking here a while upon the Earth for the space of forty days, eating and drinking sometimes with his Disciples, not for any need of sustenance, but for the more assurance of his Resurrection, and offering his body to be felt and handled, comforting and instructing them, and then in the open sight of them all, he went up body and soul into the Heavens, they looking and marveling at it. This was foretold by David, Psal. 68.18. and by Christ himself, John 14.2. & 20.17. was prefigured in Enoch, Gen. 5.24. and in Elias, 2 Kings 2. and witnessed, Acts 1.22. Eph. 4.10. so that Christ's Ascension is a local, true, real, and visible Ascension, Translation, or removing of Christ's body from Earth into Heaven, which is above all visible Heavens, to Gods right hand, where he now is, and whence he shall come to Judgement, Acts 1.11. This his Ascension must be understood of his Humanity only, for his Divinity was always in Heaven. And there he sitteth at God's right hand] that is, he is a person equal to God in Power and Glory, by whom the Father worketh immediately; or to sit at God's right hand, is to reign in equal Power and Glory with the Father: for Christ doth all things likewise as doth the Father, and is endued with the same Power with the Father, which also he exerciseth: He is that person Omnipotent, by which the Father governeth all things immediately; but especially by which he defendeth the Church against her Enemies; and this indeed is the proper meaning of Christ's session at the right hand of the Father. How Christ risen again: 1. He rose by his own power, even by his Godhead, John 2.19. 2. He being truly God and Man, rose according to that Nature, according to which he suffered, Luke 24.39. 3. He did rise truly and indeed, so that his soul did truly and indeed return into his body. 4. He risen the third day, as it was foreshadowed in Ionas. Why Christ risen again: 1. In respect of the Prophecies which were uttered of him, Psal. 16.10. Mat. 17.23. 2. He rose for his Fathers and his own Glory, Rom. 1.4. 3. For the worthiness and power of the person that risen, being Author of life itself. 4. In respect of the Office of the person which risen, his Meadiatorship. 5. He rose for us, and that in three respects: 1. For our Justification, Rom. 4.25. 2. For our Regeneration. 3. For our Salvation and Glorification. In the Resurrection of Christ, observe these 2 things; viz. 1. His victory and triumph over Death and Hell: 1. He declareth himself to be very God, rising again by his Divine Power. 2. By his Resurrection he subjecteth to himself all things, both in Heaven and Earth. 3. He manifested himself to be that blessed Seed, that had broken the Head of the Serpent; that is, had overcome the Kingdom of Satan. 2. The fruit and benefit which accrues unto us by it; viz. 1. Thereby we know him to be the Messiah, in whom the Prophecies were fulfilled. 2. We are confirmed and warranted by Christ's Resurrection: 1. Of his Merit, that he hath fully and perfectly satisfied for our sins. 2. Of the application of his Benefits, which could not have been bestowed, if he had not risen. 3. The Gift whereby we are justified; he vanquished Death, that he might make us partakers of that Righteousness which he had gotten us by his death, 1 Cor. 15.16. Rom. 4.25. 4. The Gift of the Holy Ghost, by whom Christ regenerateth us, and giveth us eternal life. 5. The Virtue which is conveyed into all Believers, enabling them to rise from sin. 6. A Precedent or Seal of newness of life; we are also stirred up by his power to a new life, Rom. 6.4. 7. Our continued Preservation by his perpetual and applied Righteousness. 8. The Resurrection of our Head, Christ, is a cause and pledge unto us of our glorious Resurrection, 1 Cor. 15.12. Rom. 8.11. 9 The consummation and perfecting of all his benefits, and the final glorifying of his Church. For what causes the Resurrection of our Bodies is the fruit of Christ's Resurrection: 1. Because Christ is our Head, and we his Members. 2. Because he hath abolished our sin, the cause of death. 3. Because as the first Adam received blessings for all, and lost them all; so the second Adam received gifts for others, and communicates them with us. 4. Because the same Spirit dwelleth in us, which is in Christ, Rom. 8.11. 5. Because Christ is Man, for by Man came the Resurrection, 1 Cor. 15.21. But here take notice, That there are other causes for which the wicked shall rise again, even the just Judgement of God, whereby he hath appointed them to eternal pains: for the same thing may have more effects and divers causes, as it relates to several respects. The Duties arising from our Faith in Christ, touching his Resurrection: 1. To live as those that be at peace with God; for as he died for our sins, so he risen again for our Justification, Rom. 5.25. and being justified by faith, we have peace with God, Rom. 5.1. 2. To rise up to newness of life: The Signs of which spiritual life, are chief these four; viz. 1. An heavenly mind, Col. 3.1. 2. An holy and innocent life, Ephes. 4.24. 3. Greater joy in the Grace of God through Jesus Christ, then in any thing either of pleasure or profit in this world, Phil. 3.8. 4. Growth and increase in Sanctification, 1 Pet. 3.18. In Christ's Ascension, and sitting at the right hand of the Father, consider these three things; viz. 1. His Command to his Apostles at his Ascension, whereby the glad tidings of his Resurrection and Ascension was not to be confined within Judea. 2. The Consequents thereof: 1. He opened for us a way to heaven, before shut up by our sins. 2. Being now gone into Heaven, is yet present with us, even to the end of the world. 3. We have au advocate with the Father. 4. That now sitting at the right hand of the Father, he hath so established his Kingdom, as the Gates of Hell in vain oppose it. 3. The Use hereof, That we being conversant here upon Earth, should have our conversation in Heaven, whence we expect the return of our Judge. Why Christ ascended; viz. 1. For his own and his Father's glory: 1. For he was to have a celestial Kingdom, Eph. 4.10. 2. It was meet that the Head should be glorified with excellency of gifts above all the blessed, as being Members of that Head. 2. In respect of us: 1. That he might gloriously make Intercession for us by his virtue, efficacy and will. 2. That we might also ascend, and be assured of our Ascension, John 14.2. 3. That he might send the Holy Ghost, and by him gather comfort, and defend his Church from the Devil and all her Enemies, unto the world's end, John 16.7. The benefit we receive by Christ's Ascension; viz. 1. He maketh Intercession to his Father in Heaven for us, 1 John 2.1, 2. And this his Intercession signifieth, 1. The perpetual virtue and strength of Christ's Sacrifice. 2. Both wills in Christ, both Humane and Divine, propitious and to us, whereby he will that for his Sacrifice we be received of his Father. 3. The Assent of his Father, approving this his Sons will, and accepting the value of of his Sacrifice as our sins Ransom. 2. Our Glorification or Ascension: for seeing Christ our Head is ascended, we are certain that we also shall ascend into Heaven, as being his Members, having a sure pledge, that he who is our Head will lift up us his Members, John 14.2. 3. He sendeth us his Spirit, in stead of a pledge between him and us, John 14.16. 4. It is a Testimony, 1. That our sins are fully pardoned us who do believe. 2. That Christ is indeed Conqueror of Death, Sin and the Devil. 3. That we shall never be left destitute of comfort. 4. That Christ will for ever defend us. What the right hand of God signifieth: 1. The Omnipotency or exceeding virtue of God. 2. Perfect Glory, perfect Dignity, and full Divine Majesty. What is meant by Christ's session at the right hand of the Father: 1. The perfection of Christ's Divine Nature; that is, the equality of the Word with the Father, which he did not receive, but ever had. 2. The perfection of Christ's Humane Nature, which compriseth, 1. The personal union of the Humane Nature with the Word: For in him dwelleth all the fullness of the Godhead bodily, Col. 2.9. 2. The Collation or bestowing of gifts on him far greater and more in number then are bestowed on all Men and Angels. 3. The perfection or excellency of the Office of the Mediator; that is, the Prophetical, Priestly and Royal Function, which Christ now, as the glorified Head of his Church, doth in his Humane Nature gloriously exercise in Heaven. 4. The perfection of Christ's honour; that is, the Adoration, Worship and Reverence, which is yielded unto him both of Men and Angels, Heb. 1.6. The benefits we receive by Christ's sitting at the Father's right hand, are all the benefits of the Kingdom and Priesthood of Christ glorified: 1. His Intercession for us. 2. The gathering, governing and guarding of his Church by the Word and Spirit. 3. His defending of the Church against her enemies. 4. The abjection and destruction of the Church's enemies. 5. The Glorification of the Church. The difference of Christ's Ascension and ours stands thus: He ascended by his own power and virtue; we shall not by our own, but by his, John 3.13. He ascended to be Head; we to be his Members: He to glory agreeable for the Head; we to glory fit for Members: Christ's Ascension was the cause of ours, but it is not so of the contrary. Whom seekest thou, Marry? What, is Jesus he? He goes before thee into Galilee. This was the Angel's voice: Nor was the news Less strange to his Disciples then the Jews; Though herein for himself he did no more, Than what he did for Lazarus before. He's now ascended, and has verified What Enoch and Elias typified: He sits at God's right hand, and has thereby In Earth all Power, in Heaven all Majesty. §. 7. From thence he shall come to judge both the Quick and the Dead. THe last Judgement shall be a manifestation, or declaration, and separation of the just and unjust, who ever have lived, or shall live from the beginning of the world unto the end, proceeding from God by Christ, and a pronouncing of Sentence on these men, and an execution thereof, according to the Doctrine of the Law and the Gospel; which Execution is not an annihilation, or final destruction of the Body and Soul, or a perpetual senslesness, but an infinite and endless continuance of those Torments, which the Wicked in this life despairing, do begin to feel, forsaken and abjected of God, subject to all torments both of Body and Soul. And in this last Judgement, Absolution to the godly shall be principally according to the Gospel, but shall be confirmed by the Law; Condemnation to the wicked shall be principally by the Law, but shall be confirmed of the Gospel: Sentence shall be given on the wicked according to their own Merit, but on the godly according to Christ's Merit, applied unto them by faith; a Testimony and Witness of which Faith, shall be their Works. Now the Judge shall be Christ, John 5.22. neither yet are the Father and the Holy Ghost removed from this Judgement; but Christ immediately shall speak, and give Sentence, and that in his Humane Nature; and when he speaketh, the Father shall speak by him: so that the Judgement shall belong to all the three persons of the Godhead, as concerning their Consent and Authority; but unto Christ, as touching the publishing and executing of the Judgement: yea, and the Church also shall judge, as touching the Allowance and Approbation of this Judgement, whereunto they shall then subscribe, Luke 22.30. What Christ's coming to Judge both the Quick and the Dead signifies: 1. That at the second coming of Christ, shall follow the renewing of Heaven and Earth. 2. That the self same Christ shall come, who for us was born, suffered, and risen again. 3. That he shall come gloriously to deliver his Church, whereof I am a Member. 4. That he shall come to abject and cast away the wicked. The Reasons why, or causes for which Christ-Man shall be Judge, are these: 1. Because the Church is to be glorified by the same Mediator, by whom and for whom it was justified, Acts 17.31. 2. That we may have comfort and consolation, knowing him to be our Judge, who hath purchased us with his blood. 3. To deliver his Church, and cast away the wicked. 4. The Justice of God, because they have dealt contumeliously with the Son of Man, Zech. 12.10. 5. Christ-Man must be Judge, because he must judge men; therefore he must be beheld of all: But God is invisible. 6. That he may the more confound the wicked, his Enemies, who shall be forced to behold him their Judge, whom they have so much withstood, so wickedly dishonoured. The Day of the Lord, or the time of Judgement is twofold: 1. General, when Christ shall come to judge the Quick and the Dead in the end of the world. 2. Particular, at the day of our death, when every particular soul must appear before the bar of God's Tribunal, and give an account of what it hath done. How Christ shall come to Judgement: 1. Truly, visibly and locally, not imaginarily, Mat. 24.30. 2. He shall come furnished and prepared with glory and divine Majesty, with all the Angels, with the voice and trump of the Archangel, and with divine Power. 3. The dead shall be raised, and the living changed. 4. The world shall be dissolved with fire, not annihilated, but purified. 5. He shall come suddenly, to the great joy and comfort of all his. How the Devil is said to be already judged, yea and the wicked also: 1. By the Decree of God. 2. In the Word of God. 3. In his own Conscience. 4. As touching the beginning of his Condemnation. For what causes the last Judgement shall be: 1. The chief and principal cause, is the Decree of God. 2. A less principal and subordinate cause, is, both the Salvation of the Elect, who are here vexed, and the Damnation of the wicked, who here do flourish. 3. Because of God's Justice, whereof in this life is not a full and perfect execution. The threefold effect of Christ's coming to Judgement: 1. A gathering together at the sound of the Trumpet both of the dead and the living, Dan. 12.2. 2. A separation; the Elect shall be set at his right hand, the Reprobate at his left, Mat. 25.33. 3. The Judgement itself, the Elect shall be with him, the Reprobate shall be cast into Hell, Mat. 25.46. The execution of the last Judgement shall be thus: 1. By the force and virtue of the Divine Power of Christ. 2. By the Ministry of the Angels. 3. The World, Heaven and Earth shall be dissolved by fire at the execution of this Judgement; there shall be a change of this present state, and a purifying of the creatures, but not a consuming of them. 4. This change shall come suddenly. 5. There shall be a casting of the wicked into everlasting pains, and an advancing of the godly into everlasting happiness and glory. Why God would have us certain of the last judgement, viz. 1. In respect of his glory, that we may be able to refute Epicures, who account this heavenly doctrine of the divine Judgement to come for a fable. 2. For our comfort, that amidst our evils and miseries we may know there shall come a time when we shall be delivered from this corruption and rottenness. 3. That we may retain and keep ourselves in the fear of God, and our duty, and that others also may be reclaimed from evil. 4. That the wicked may be left excuseless, for they are warned sufficiently that they should be ready at every season. For what Reasons God would not have us certain of the time of the last Judgement: 1. That he might exercise our faith and patience. 2. That he might bridle our curiosity. 3. That he might keep us in his fear, in godliness, and in exercising of our duty. Why God deferreth the last Judgement: 1. To exercise Faith, Patience, Hope and Prayer in the godly. 2. That all the Elect may be gathered unto the Church. 3. That he might grant unto all a time and space of Repentance, as at this time, and that he might leave the wicked without excuse, Rom. 2.4. There are a certain sort of people that superstitiously sit up all night at certain times of the year, fond, conceiting that Christ will come to Judgement on one of these nights; but such most grossly err, and that these four ways especially: 1. In that they prescribe certain set times for Christ's coming, whereas no man knoweth it, Mat. 24.36, 42. 2. In that they conceit he shall come in the night, from that Text, Luke 17.34. which is uncertain, the night being there taken as a part for the whole, by the figure Synecdoche, and he calleth it the Day, Luke 17.30. 3. In that they imagine, That they which are asleep when Christ cometh, cannot be well prepared to meet him; whereas Repentance maketh the soul prepared at all times. 4. In that they interpret the Precept of Watching, to bodily watching of the Eye; whereas it is not meant of that only, but of the heart also. This Judgement shall be in the end of the world, whereof there are three parts, The one before the Law, another under the Law, the third under the Gospel, or under Christ, which is called The end of the world, The end of days, The last time, because there shall not be so long space between Christ's first coming and his second, as was from the beginning of the world unto his first coming: But of that day Christ himself, as Man, knoweth not, Mark 13.32. Tremble, O Earth; Tremble, and be afraid! Behold the Son of God, he that was laid At first in Swathing-bands, then in a , Comes with Thousands of Angels in a Cloud To judge both Quick and Dead. Silence! Who may Language the Joy or Horror of that Day, When all from Adam shall be changed, or rise To meet their Judge or Saviour in the Skies, To hear the Sentence of Eternal Rest, Or that which is too sad to be expressed. §. 8. I believe in the Holy Ghost. WHich is as much to say, As I acknowledge the Holy Ghost to be God, and so confess him to be one with the Father and the Son; also I acknowledge his Office of Sanctifying, and making holy the people of God: And as I depend upon God the Father as my Creator and daily Protector, and upon God the Son as my Redeemer and daily Mediator, so I depend upon God the Holy Ghost as my Comforter, and the worker of Grace and all Virtue in me, being of myself a lump of Sin, and mass of Corruption; yet I acknowledge not three Gods, but one God, a Trinity of persons in Unity of Godhead: So that the Holy Ghost is the third person of the true and only Godhead, proceeding from the Father and the Son, and Coeternal, Coequal and Consubstantial with the Father and the Son, and is sent from both into the hearts of the Elect, to sanctify them unto eternal life: And though extraordinary Revelations are ceased, yet the Holy Ghost in and by the Word, revealeth some things unto men, for which cause he is called, and that truly, The Spirit of Revelation. Now that the Holy Ghost is very and eternal God, appears from his creating of all things, Gen. 1.2. Psal. 104.24, 29, 30. And Christians are to be Baptised in the Name of the Holy Ghost, Mat. 28.19. as well as of the Father and the Son. As God he chooseth, assigneth and sendeth forth men for the Ministry of the Gospel, Acts 13.2, 4. As God he decreeth Orders for his Church and People, Acts 15.28. As God he is to be invocated and prayed unto, as well as the Father and the Son, 2 Cor. 13.13. The Holy Ghost is of one Substance, Majesty and Glory with the Father and the Son, for these three, the Father, the Word, and the Holy Ghost, are one, 1 Joh. 5.7. who proceedeth from the Father and the Son; for the Father sendeth the Comforter in the Name of the Son, Joh. 14.16. and the Son sendeth the Comforter, the Spirit of Truth, from the Father, Joh. 15.26. And whereas we believe the Holy Ghost to have proceeded from the Father and the Son, understand, Proceeding is here a communication of the Divine Essence, whereby the third person only of the Godhead receiveth from the Father and the Son, as the Spirit from him whose Spirit it is, the same whole Essence which the Father and the Son have and retain. Of God the Holy Ghost three things are to be considered by us; viz. 1. What the Holy Ghost is; viz. of the same Essence with the Father and the Son, a distinct person proceeding from both. 2. The Office of the Holy Ghost which doth sanctify us many ways: 1. Because he is the key of all heavenly Treasures, illuminating our understanding to receive the Mystery of Faith. 2. Because he is the Earnest of the Promises. 3. Because he is the Seal wherewith the Truth of the Divine Promises is signed and sealed in our minds. 4. Because he is the Minister of Truth, guiding us in the way of all Truth. 5. Because he is the Author of light, expelling the darkness gathered by sin. 6. Because he is the Fountain of Wisdom and Understanding. 7. Because he is the water that purgeth us from all filth, consecrating us into the Holy Temple of God, fertilizing us to bring forth the fruits of Righteousness. 8. Because he is the Fire that purgeth away the corruption of our minds, enflaming our hearts with the love of Righteousness. 3. Our Faith in the Holy Ghost: 1. That we believe in God the Holy Ghost. 2. That we believe the Office of the Holy Ghost. 3. That by our sins we grieve him not. Concerning the Holy Ghost we believe, 1. That he is true and coeternal God with the Eternal Father and the Son, Gen. 1.2. 1 Cor. 3.16. 2. That he is also given unto us, Mat. 28.19. to make us through a true faith partakers of Christ and all his benefits, Gal. 3.14. To comfort us, Acts 9.13. and to abide with us for ever, Joh. 14.16. That the Holy Ghost is a person of the Godhead, is proved by these Reasons: 1. By his visible Apparitions, Luke 3.22. 2. Because he is called God, 1 Cor. 3.16. Acts 5.3, 4. 3. Because he is the Author of our Baptism, and we are Baptised in his Name. 4. The Properties of a person are all attributed unto him, Luke 12.12. Joh. 16.13. 5. Because he is plainly distinguished from the gifts and graces of God, 1 Cor. 12.4, 11. The Holy Ghost is a person distinct from the Father and the Son, for these Reasons: 1. He is called a Spirit, and none is his own Spirit, his own Father, his own Son. 2. The Holy Ghost in express words is called Another from them both, Joh. 14.16. 3. He is sent of the Father and the Son, Joh. 15.26. therefore another from them both. 4. The Holy Ghost hath distinct Attributes or Properties personally from them both. That the Holy Ghost is equal with the Father and the Son, is thus plainly manifested: 1. The Essence of the Father & the Son is communicated unto him. 2. It appears by those Divine Attributes and Properties which are attributed unto him. 3. The same Divine Works that are attributed to the Father and the Son, are also attributed unto him, Job. 33.4. 4. Equal and the same honour is given to the Holy Ghost, as to the Father and the Son, 1 Joh. 5.7. 5. Those things which are spoken in the Old Testament of God or Jehovah, are applied to the Holy Ghost in the New. 6. The Holy Ghost is the Father and the Sons Spirit, and there is but one God. Why this third person of the Godhead is called Holy: 1. Because he in himself, by himself, and of his own nature, is holy. 2. Because he is the immediate Sanctifier of others. For what reasons this third person of the Godhead is called a Spirit: 1. Because he is a Spiritual Essence, or Substance Incorporeal and Invisible. 2. Because he is inspired of the Father and the Son; they move by this Spirit. 3. Because himself inspireth, and immediately worketh motions in the hearts of the Elect. 4. Because he is God equal with the Father and the Son, and the same God; and God is a Spirit. The several Titles of Commendation given to the Holy Ghost in Scripture. viz. 1. The Spirit of Adoption, because he assureth us of the Fatherly goodwill of God in Christ towards us. 2. The Earnest and Seal of our Inheritance, because he assureth us of our Salvation, 2 Cor. 1.21. 3. The Spirit of life, because he mortifietli the old man, and quickeneth the new, Rom. 8.2. 4. Water, whereby he cleanseth us, refresheth us nigh dead in sin, and maketh us fruitful to good works. 5. Fire, because he consumeth daily our concupiscence in us, and kindleth in our hearts the love of God and our Neighbour. 6. The Fountain, because all celestial Riches do flow unto us from him. 7. The Spirit of Prayer, because he is the souls voice in the chosen. 8. The oil of gladness, because he cheereth and refresheth us in all our troubles. 9 The Comforter, because by working faith in us he causeth us to exult in afflictions. 10. Intercessor, because he maketh requests for us with sighs and groans that cannot be expressed, Rom. 8.26. 11. He is called, The Spirit of Truth, of Wisdom, of Joy, of the fear of God, of Boldness, and the like, Joh. 14.16. Now some of the ungodly may have the Holy Ghost, as concerning some gifts of the Holy Ghost, as Saul and Judas had; but they have not the Spirit of Adoption, for the same Spirit doth not work the same things in all; for he worketh Adoption and Conversion in the Elect only. The operations of the Holy Ghost are twofold: 1. External, common to all men, for he illuminates every one that cometh into the world. 2. Internal, special and proper to the godly, not only illuminating their minds, but proceeding to their hearts, moving the affections, and becomes unto the whole man, 1. A Spirit of Sanctification. 2. A Spirit of Intercession. 3. A Spirit of Consolation. The Office and Operations peculiarly attributed to the Holy Ghost in Scripture; viz. 1. To teach and illuminate, Joh. 14.26. & 16.13. To enlighten men's minds with the knowledge of the Gospel, and to reveal unto them the good will of God, and way to happiness; whence he is called The Spirit of Revelation, Eph. 1.17. 2. To persuade their hearts of the truth of those things which he hath revealed to their understandings, by the virtue whereof they taste of the good word of God, Heb. 6.5. 3. To Regenerate; that is, to work Faith and Repentance in the hearts of the chosen, Joh. 3.5. 4. To conjoin us with God and Christ, and to make us partakers of all his benefits, 1 Cor. 6.11. 5. To Rule and guide; that is, to instruct and incline us to all duties due to God and Man. 6. To Comfort, Joh. 14.16. in all perplexities and miseries whatsoever. 7. To Confirm, to make courageous and bold in and for the maintenance of the Truth, being moved to acknowledge and profess the Gospel to be the Word of God. Many other are the Works of the Spirit; but that Unpardonable Sin against the Holy Ghost, is committed against him, in regard of these Operations of the Spirit, so as it is against the Truth of God which the Spirit hath revealed to a man, and evicted and persuaded his heart of the certainty thereof. How the Holy Ghost is 1. Given: 1. After an ordinary way, by the Ministry of the Word and the use of the Sacraments. 2. In manifesting himself unto us through the studying and meditation of the Gospel. 3. He is given by working a desire of him in the Elect: for he is given to them that desire him, Luke 11.13. and is received by faith. 2. Retained: 1. By meditation in the Doctrine of the Gospel, and by studying to prove it thereby, Psal. 1.2. 2. By continuance and increase of Repentance and amendment of life; that is, by a desire of bewaring to offend against our knowledge or Conscience, Matth. 13.12. 3. By daily and earnest prayer and invocation, Luke 11.13. 4. By applying Gods gifts to their right use; that is, to his glory, and our Neighbours good, Luke 22.32. 3. Eclipsed in its present comforts: 1. By neglecting the Word and Doctrine, and by neglect of Prayer. 2. By carnal Security, and by giving ourselves to commit sin against our Conscience. 3. By abusing the gifts of the Holy Ghost, as when they are not employed aright. The duties following upon our faith in the Holy Ghost: 1. To keep our bodies holy and pure, as the Temples of the Holy Ghost, and not to defile them by uncleanness. 2. To believe without doubting whatsoever is contained in the holy Scripture; because that all were given by inspiration of the Holy Ghost, and were set forth by holy men, not of any private motion, but as they were moved by the Holy Ghost, 2 Tim. 3.16. 2 Pet. 1.21. 3. To use all our gifts to the honour of God, for it is the holy Spirit of God from whom we receive them all. 4. To submit ourselves in all things to the government of God's Spirit, and not follow the sway of our own Natures; for he is our guide, and will lead us into the way of all Truth. Eternal Breath! O let thy blessed air Imbreathe us with new life, or else repair The ruins of our Souls: Blow and refresh Our dim-burning Zeal, but blow out the Flesh: New-mould us fit for Mercy, and make good The Charter Christ hath sealed us with his Blood. Vnscale our Understandings, make us see The Crown of Hope ' yond hope, Faith's Mystery: Inflame our Souls with holy fire, and then Our Souls thy fire shall flame thee back again. §. 9 The Holy Catholic Church. Concerning the holy and Catholic Church of Christ, we believe, That the Son of God doth from the beginning of the world, Joh. 10.11. Gen. 26.4. to the end thereof, Rom. 8.29. gather, defend and preserve unto himself by his Spirit, Isa. 59.21. and Word, Acts 2.46. out of whole Mankind, Mat. 16.18. Joh. 10.28. a company chosen to everlasting life, 1 Joh. 3.21. and agreeing in true faith; And that we are lively Members of that Company, 1 Joh. 2.19. and so shall remain for ever, 1 Cor. 18.9. To believe in which holy Catholic Church, is to believe the Doctrine thereof, wherein she followeth Christ, the Prophets and Apostles, the only sure ground and pillar of Truth; and that in this visible Company and Society are some true Repentants and truly converted, and myself to be a lively Member of the invisible and visible Church: So that to believe and confess the Doctrine of Salvation taught and delivered by the Prophets and Apostles, is an infallible and inseparable note of a true Church of God; for God's Church is nothing else, but a company of God's people, called by the Doctrine of the Prophets and Apostles, unto the state of Salvation; so that out of the Church there is no Salvation ordinarily: In which regard Noah's Ark was a true Type of the Church, none being saved from drowning that were out of it. And none but such who are of Christ's body, shall partake of the benefits of his Office; for himself saith, He prays not for the world, Joh. 17.9. In which respect also out of the Church no Salvation, for the body being the true Catholic Invisible Church, he that is not a member of this body is out of the Church, and so hath not Christ to be his Head and Saviour: Yea, the Church is also Christ's Spouse; the many espousal Titles which in Scripture are given to Christ and the Church, in mutual relation of one to another, evidently declareth as much: He is styled a Bridegroom, she a Bride, Joh. 3.29. He Wellbeloved, she Love, Cant. 1.13, 15. He an Husband, she a Wise, 2 Cor. 11.2. He an Head, she the Body, both one flesh, Eph. 5.23, 31. Thus the Church being the Communion of Saints, sanctified in Christ Jesus, confessing him the Son of the living God, in every place knit in one Church as the Body, and every Member unto Christ as unto one Head, it is most evident that no man can be saved out of the Church: for whomsoever God hath chosen and elected to the end, which is eternal life, them he hath chosen to the means, which is the inward and outward calling. But here note, That Infants born in the Church, are in charity to be reputed of the Church, till at their mature Age their life notoriously express the contrary. The Church is called Catholic or Universal, because it is not now tied to any certain place or people, as it was under the Law, before the coming of Christ. Now the Doctrine of the true Church consisteth in the Sentences and Decrees, which we are bound by the Commandment of God to believe and obey; and no Doctrine is to be proposed to the Church, that is repugnant to the holy Scripture, or not contained therein. And the Church hath Authority to judge and determine in Controversies of Faith, according to Scripture; to interpret and expound the Word of God, with respect to the Analogy of faith, Rom. 12.6. And though she be the Witness and Keeper of Gods written Word, yet may not enforce any thing to be believed as necessary to Salvation, that is either contrary or beside the Word of God. The visible Church is a company among men, embracing and professing the true and uncorrupt Doctrine of the Law and the Gospel, and using the Sacraments aright, according to Christ's Institution, and professing Obedience unto the Doctrine; in which company are many ungenerate or hypocrites, consenting notwithstanding to the Doctrine. The invisible Church is a company of those which are Elected to eternal life, in whom a new life is begun here by the Holy Ghost, and is perfected in the world to come: They which are in this invisible Church, never perish, neither are any hypocrites therein. And it is called Invisible, not that the men are invisible, but because their Faith is so, that we cannot certainly discern the godly from the hypocrites. And although this Universal invisible Church, is that Militant Church which remaineth as yet in the field, and is fight on Earth, yet it is, and lieth hid in the visible Church; so that in this respect, there is as it were no more difference between them, then between a whole and a part. Now those visible Churches which refuse to be governed by Christ's Word, but are by Humane Traditions playing the Adulteresses by committing Idolatry, are not of this Catholic Church which is subject to Christ; neither are Infidels that defy Christ, Heretics that deny him, Ignorant persons that know not his Will, Profane persons that despise, Worldlings that lightly esteem him, nor any that persecute or scorn him in his Members. Thus many have a Name of being of the Church, who indeed are not. And as for the Church of Rome, they are departed from the Truth, they have denied the Faith, they have defiled themselves with Idols, they will not have Christ's Righteousness imputed to them; they set up their own Works, and seek Justification by them; they will not receive Christ to be their only King and Priest, they will merit Salvation for themselves, and therefore they are not a true, but a false Church. The word Church signifieth an Assembly called together: which calling is twofold; viz. 1. Outward, which is common to all that make profession of the Gospel; in this respect it is said, Many are called, but few are chosen, Mat. 20.16. 2. Inward, which is proper to the Elect; none but they, and all they in their time, shall both outwardly be called by the Word to a profession of Christ, and also inwardly and effectually to believe in Christ, and obey the Gospel. These make that Church whereof Christ is properly the Head and they the Body, and that in these respects: 1. They are under Christ as a Body under a Head. 2. They receive Spiritual life and grace from Christ, as a body natural receiveth sense and vigour from the head. 3. Christ governeth them as a Head the Body. 4. They are subject to Christ as a Body to the Head. This Metaphor of a Body, implieth two things; viz. 1. A mystical Union with Christ, by virtue whereof they who are of Christ's Body, 1. Receive Grace and life from him, Ephes. 4.15, 16. 2. Are guided and governed according to his Will. 3. Seek to honour him in all things they do. 4. Are offended and grieved when he is dishonoured by others. 2. A Spiritual communion with the Saints, being fellow-Members; by reason whereof 1. They love the Brothers, 1 Joh. 4.11. 2. They are ready to succour such as are in distress. 3. They will edify one another, Eph. 4.16. 4. They retain a mutual sympathy, rejoicing and mourning one with another, 1 Cor. 12.26. Again, Christ is Head of the Church in two respects: 1. In regard of his Dignity and Dominion over the Church, Col. 1.18. The causes whereof are 1. The good pleasure of God his Father. 2. The Dignity of his person being God-Man. 3. The Merit of his Sacrifice, whereby he hath redeemed and purchased his Church unto himself. 4. The Omnipotency of his power, whereby he is able to protect. 5. The All-sufficiency of Spirit, whereby he is able to give to every member all needful grace. 2. In regard of the near union betwixt him and the Church. All things requisite to join husband and wife together, do fitly concur betwixt Christ and the Church: 1. They are persons fit to be joined: Though Christ be God, yet for this end he became man, Joh. 17.19. And though the Church were impure, yet for this end is she cleansed and sanctified. 2. They have their Parent's consent: for God is the common Father of both, Joh. 20.17. And God hath given Christ to the Church, Rom. 8.32. and the Church to Christ, Joh. 6.39. 3. They have given their mutual consent each to other, Cant. 2.16. 4. He beareth an husband-like affection to her, and she is willing to yield a wifelike subjection to him, Eph. 5.23, 24. 5. He hath given her many favours and gifts as pledges of his love, Eph. 4.8. And she, in testimony of her faithfulness, was under the Law circumcised, and is under the Gospel baptised. 6. He hath prepared a place of habitation for them both together, Joh. 14.3. and she earnestly desireth to be with him, Rev. 22.17, 20. 7. He will assuredly perform all the offices of a kind husband; as, to love her, bear with her, provide for her, and the like: Let the Spouse endeavour therefore by all good means to maintain the honour of her place, despising the world, preserving her chastity, and yielding all love, reverence and obedience to this blessed Bridegroom, who bought her with his Blood to endow her with immortality. The Privileges of Christ's Spouse, the Church, the Saints, his faithful ones; viz. 1. Christ is made a yoke-follow with his Church; he puts his hand under all her burdens to make them the more easy, yea the great burden of God's wrath hath he wholly taken on himself. 2. Christ is 1. As her Champion, to answer all challenges sent unto her. 2. As her Advocate, to plead and answer all complaints made against her. 3. As her Surety, to discharge all her debts, even all in all for her and to her. 3. All his honours, goods and privileges are hers; she hath a right to them and a part in them, she is a co-heir with him, Rom. 8.17. The marks to know the true Church by; viz. 1. The profession of the true, uncorrupt and rightly understood Doctrine of the Law and Gospel. 2. Her Badges and Signs, which are the two Sacraments truly administered. 3. Obedience towards God and his Doctrine, both in Life and Manners. The Titles which Paul gives the Church; viz. 1. The House of God, who dwelleth therein, defending and guiding it by his holy Spirit. 2. The Pillar of Truth, because by the Ministry thereof God preserveth and keepeth Truth in the world. 3. The Mother of all the faithful, because God therein hath begotten us with the incorruptible seed of the Word, and hath put us over unto it, to be guided and brought up in faith. For what Reasons the Church is called Holy: 1. Because, as Paul saith, It is sanctified, after that he hath cleansed it by the washing of water through the word; that is, made clean from all sin by the precious Blood of Christ, daily presented to us both in the Word and Sacraments. 2. For that the Members of it being Regenerated by the Holy Ghost, and sanctified, do apply themselves diligently to holiness of life. 3. Because all true Christians are Spiritual Priests by an holy Unction. 4. Because the holy Trinity dwelleth in it: Christ will send the Comforter. 5. Because it is sanctified by Invocation: The Church is 1. One only; because as it doth acknowledge one only High Priest, Jesus Christ; so one only Religion in Faith, Hope and Love: which Unity one Spirit conserveth by the Word and Sacraments. 2. Holy, purged by the blood of Christ, 1 Joh. 1. 3. Catholic in respect 1. Of Place; not tied to Rome, but spread through the whole world. 2. Of Men; not tied to the children of Abraham after the flesh. 3. Of Time; for it hath and shall be for ever, Christ is with it to the end of the world. 4. Inconquerable; Lifted up, even as Mount Zion, impregnable, so as the gates of hell shall not prevail against it. Though the Church be only one, which is the Spouse and Mystical Body of Christ, yet in regard of man, it is considered in a double respect; viz. 1. Visible, which is that company of the faithful, gathered together in the Name of Christ, to be instructed and confirmed in his Faith, by the sincere preaching of the Word, as also the true use of the Sacraments, which is called the Militant Church, because it warreth with the Devil, the World and the Flesh. 2 Invisible, being all the Elect, which may be divided into three parts: 1. They which are already received into heaven, called thence the Triumphant. 2. They which do yet live on the earth, called Invisible, because their faith and conscience to Godward is not perfectly known unto men. 3. They that are yet unborn. The Reasons for which the true Church ought to be discerned from all other Churches; viz. 1. Because of the Commandment of God, 1 Joh. 5.39. 2. For the glory of God, who as he will not be coupled with Idols, so will he have his Truth severed from lies. 3. For our own Salvation, that the faithful may know which to join themselves to, and of what Kingdom they are. 4. For the better confirmation of our faith and comfort, when as we see that to be rightly in our Church, which is wanting in others. 5. Lest we being deceived, should embrace the Doctrine of some other Church or Sect for true Religion. 6. Lest we be partakers of the punishments which are to come on such men, Rev. 18.4. 7. That the wicked may be left unexcusable. Why God oftentimes suffereth for a while his Enemies to prevail over his Church: 1. Because his own people sin against him, and therefore he is even compelled to correct and chasten them, howbeit in mercy not in fury; for their instruction, not for their destruction, that they may not be condemned with the world: For as the Bush which Moses saw in the Wilderness, though in the midst of a fire, yet not consumed; so is the Church on Earth in the midst of Persecution, yet not overcome. 2. That his children may learn to rest in God alone, and not on themselves, or upon the Arm of flesh, rather than upon the living God. Thus profited Manasseh more in the Prison at Babylon, then on his Throne, 2 Chron. 33.11, 12. 3. To harden the hearts of the Enemies, that they may run forward to their own confusion, and fill up the measure of their iniquity. The difference between the Church before the coming of Christ and now since, is fourfold; viz. 1. The Church before Christ did set him forth, his Death and Resurrection, but darkly, by certain outward ceremonies, as Sacrifices, Lights, Washings, and the like. 2. This consisteth in Reformation of life; for as the knowledge of Christ is now greater, so also the efficacy and working of the Holy Ghost is far greater, which mortifieth our flesh, so as we do more earnestly obey his Commandments, according to the Promises declared by the Prophets (some special gifts granted to some special men, as Moses, Elias, and others, who went far beyond us, only excepted.) 3. In that everlasting life was but obscurely and darkly offered to the Israelites, wrapped or folded up only in earthly Promises. 4. The Church under the Law, was as it were bounded with the borders of Judea, or shut up within that country; but now it is dispersed and scattered throughout the whole world, neither is it tied to any one place, time or people. The difference of the true doctrine from others; viz. 1. This Doctrine was delivered from God, other Sects are sprung from men, and have been invented by Devils. 2. True Religion hath firm Testimonies, both Divine and Humane, such as quiet Consciences, and convince all other Sects of Error. 3. In the Doctrine of the Prophets and Apostles is rightly delivered the whole Law of God, and both the Tables of the Law are perfectly kept; other Sects cast away the principal parts of God's Law, the Doctrine concerning the true knowledge and Worship of God contained in the first Table, and reject the inward obedience of the second Table. 4. The whole Gospel of Christ rightly understood, is in the true Church alone taught, and in this true Doctrine alone contained; other Sects are either quite ignorant of it, or do patch some little part of it out of the Doctrine of the Apostles, unto their own Errors. True Christian Religion consisteth especially in five principal points, distinguished thereby from all other counterfeit Religions: 1. It maketh all the chief Points of the Doctrine thereof to agree with the nature of the true God, in the knowledge of whom it strengtheneth and keepeth the godly. 2. That it establisheth the glory of God in the Salvation of men, and so the godly are more and more confirmed in the certainty of their Salvation. 3. That it joineth good Works with our Salvation by a most near band, although it be no way grounded upon them, so that the faithful cannot take any matter of boasting in them. 4. That it openeth a way for us unto God, to crave of him all things necessary for soul or body, for this life or that to come. 5. That it yieldeth to the godly matter of patience and joy in adversity, yea also Assurance in the greatest dangers, and not without much circumspection, care and watchfulness in the most prosperous condition. The difference between the Church and Commonweals; viz. 1. Commonweals are distinct in divers places and times; the Church is always one and the same. 2. The States of the World have many Heads; the Church but one, and that in Heaven. 3. Kingdoms are governed by men's Laws; the Church by the Holy Ghost and God's Word. 4. The civil State requireth outward obedience only; the Church both inward and outward. 5. States give Power to Civil Magistrates to alter and make new Laws; the Church is so tied to the Word of God, as she may not add to, or detract aught from it. 6. The civil State hath Corporal Power; but the Church punisheth by denouncing God's Wrath out of the Word of God. 7. In the Church are always some Elect and holy, but not always in the Commonwealth. The Office and Authority of the Church, as concerning the Scriptures, 1. It is as the Keeper of the sacred Rolls and Records, to preserve them, not to authorise them. 2. It is as a Touchstone to distinguish them from counterfeit Scriptures, not to make that Scripture which is no Scripture. 3. It is as the voice of a Crier, to preach, publish, promulgate and teach the Truth, but cannot add to, or take from it, nor authorise, nor alter or change it. 4. It is as an Interpreter and Expounder of the Scriptures according to the Scriptures. How the Church may be said not to err: 1. The whole doth not err, though some Members do. 2. It doth not err universally, though in some points of Doctrine it may. 3. It erreth not in the Foundation. As the Church may ordain ceremonies tending to order, decency, unity and edification; so hath it no power to appoint what she please: For she may not decree any Rites or ceremonies that are 1. Idle or unprofitable, but must all tend to edifying. 2. For their nature impious, like the Ordinances, Manners and Idols of our Forefathers, Ezek. 30.18. Teachers of vanity, Jer. 10.8. and of lies, Heb. 3.10. 3. For use Superstitious, like the Brazenserpent Hezekiah broke, 2 Kings 18. 4. For their worthiness in the eyes of the ordainers, either of equal price, or of more account than the very Ordinances of God, so as for the performance of them the Laws of God must be left undone, Mark 7.8, 13. 5. Against the liberty of Christians, to the intangling of them again with the yoke of servile bondage, Gal. 5.1. 6. For their weight over-heavy, and grievous to be born, Luke 11.46. 7. Any way contrary to the Commandments, Will and Word of God, Mat. 15.13. 8. They must not be too many. The duties to be performed by us in believing the holy Catholic Church: 1. To renounce and abandon all wicked Societies, because we profess fellowship with Saints, betwixt whom and these there is no agreement. 2. To be companions of Saints; viz. of such as be of an holy life, and not to think it a disgrace to be holy and pure; and to be of a good and pious life, separate from the profane multitude. 3. To walk in the light of God's holy Word by virtuous living, because of our fellowship with Christ, and through him with God the Father, for God is light, 1 Joh. 1.7. 4. To do good unto all, but especially to those of the household of faith, in being like-affected towards them, not only in distributing our temporal, but spiritual goods. 5. To be comfortable in all our Sufferings, because our Head is not without a sympathy and feeling of our miseries, and will not suffer us to be tempted beyond what we are able. 6. To have heavenliness within us, by leading an heavenly life whilst we live upon earth, because there is a communion betwixt us and the Saints in heaven. When Tyrants Storms of Persecution raise, And when Religion blows too many ways; When Rome 's Euroclydon does roar like Hell, And that Whore's Cup doth to a Deluge swell: This is that Ark, which, when the Floods abate, Doth land the Faithful on Mount Arrarat. Truth's Pillar, wreathed with Innocence and Love, Whose Stems below, and Basis is above: Christ's black, yet comely, and beloved Spouse, His own true Vine, thrice happy are the Boughs. §. 10. The Communion of Saints. THe Communion of Saints, is that holy and sweet fellowship which all the Members of Christ's Church have with their Head Christ Jesus, and one with another, whether they are Believers here, or departed. Nor is this the least of Christ's benefits bestowed on the Church by the Holy Ghost: For herein all the Saints have the same Reconciliation, the same Redemption, the same Righteousness, the same Sanctification, the same Salvation, by and for Christ; All the Saints have the same benefits common, which are necessary to Salvation, Eph. 4.4. And all the like special gifts, though not all a like measure, but are so distributed to every Member, as that some excel others in gifts and graces in the Church: for the gifts of the Holy Ghost are divers, and to every one of us is given grace, according to the measure of the gift of Christ, Eph. 4.7. The chief part of the Communion of Saints, is the union or coherence of all the Saints; that is, of the whole body of the Church, with Christ the Head, and of his Members among themselves, which is wrought by the Holy Ghost, even by the same Spirit, who dwelleth in Christ the Head, and in all his Members: So that to believe the Communion of Saints, is to believe, That the Saints (of which number I must needs certainly be assured myself to be one) are united by the Spirit unto Christ their Head, and that from the Head gifts are poured down unto them, both those which are the same in all necessary to Salvation; as also those which being divers, and diversely bestowed upon every one, are requisite for the edification of the Church: And that they are by the same Spirit likewise united among themselves. The mystical union between Christ and every true Believer is not only in regard of soul, but of body also; which being once knit, shall never be dissolved, but is eternal: whereupon, the dying, dead, rotten and consumed body remaineth still a Member of Christ, abideth within the Covenant, and is and shall be ever a Temple of the Holy Ghost. Touching which union in regard of the soul, Christ dwelleth therein, or in the heart of every true Believer, as the soul in the body, and acts the soul, as the soul acts the body, without whom the soul is dead to all goodness: So that if thou find that thou art no more able to pray, nor no more able to do any duty than thou wast before, that thou livest in thy lusts as much as ever thou didst, that thou hast not that new heart, that new Spirit, that new affection which the Scriptures speak of, then be sure that Christ dwelleth not in thy heart, thou hast no communion with him or his Saints. The Union of Christ and the Church is a great Mystery, Eph. 5.32. not to be measured with the line of our own Reason, which can never fathom the depth thereof; a Secret that could not be opened but by Divine Revelation, nor being opened, can be conceived, but by the illumination of the Spirit. Thus though it be above our capacity, yet being revealed, we must believe it, as we do the mystery of the Trinity, of Christ's Eternal generation, of the Personal Union of his two Natures, of the Proceeding of the Holy Ghost, and the like. So that in our Meditation of this Mystery, we must conceive no carnal, no earthly thing of it, because it is a Mystery; it is altogether Spiritual and heavenly. From the natural Union of our head and body, and from the Matrimonial Union of man and wife, we may by way of resemblance but help our understanding in the Union of Christ and his Church; but notwithstanding the comparisons, we may not draw the Mystery itself to any carnal matter, for it is only and wholly Spiritual. This plainly discovereth the strange folly of the Papists, who make our Union with Christ merely carnal, conceiving it to consist in a corporal commixion of Christ's flesh with ours; in which conceit there is a great deal of gross absurdity, no great Mystery. Now the manner of our Union with Christ, is not by being united only to his Humane Nature, but by being united to Christ's Person, God-Man: For as his Divine Nature in and by itself is incommunicable; so the Humane Nature simply considered in and by itself, is unprofitable: for the Deity is the Fountain of Life and Grace, which through the Humanity of Christ is conveyed unto us. And though he be in heaven and we on earth, yet this Union being supernatural and Spiritual, there needeth no local presence for the making of it; the Spirit of Christ being conveyed into every of the Saints, as the soul into every part of the body, makes the Members one Mystical Body their Head. What the communion of Saints signifies: 1. The Union of the Church with Christ, and of his Members among themselves. 2. The communion or participation of all Christ's benefits. 3. The distribution of special gifts, bestowed on some Members for the good of the whole body. 4. An obliging or binding of all the Members to employ and refer all their gifts to the glory of Christ their Head, and to the Salvation of the whole Body, and of every Member mutually. The faithful are called Saints in three respects: 1. Imputatively; that is, in respect that Christ's sanctity and holiness is imputed unto them. 2. Inchoatively; that is, in respect that conformity and agreeableness with the Law, is inchoated or begun in them. 3. In respect of their separation; because they are selected and separated from all other men. Union is taken three ways: 1. Essentially; so God is not one with us, nor we with him: for there is no proportion between finite and infinite. 2. Personally or hypostatically, as when things are so joined, that they make one person; neither thus is God one with us, or we with him. 3. Spiritually, which is the conjunction of us with God, and God with us, whereby we are one with him in Christ, and he in Christ with us: Thus we are said to be in Christ as our Saviour, not as God only, or Man only, but as both, one Christ. The Bond whereby we are united to Christ, is twofold: 1. One on Christ's part, even the Spirit of Christ, 1 Joh. 4.13. 2. The other on our part, which is Faith, Ephes. 3.17. So likewise we are said to be in Christ two ways; viz. 1. In regard of the external conjunction of his Body the Church, by which we are initiate into his Name by Baptism: This is common both to true and false Christians. 2. By the true internal coadunation or conjunction of the Spirit, which is proper only to the Elect. The three special Virtues which unite us to Christ: 1. Faith, the hand whereby we lay hold on him, as he by his Spirit doth on us. 2. Hope, the anchor whereby we hold fast what we have laid hold on, maugre all the storms and assaults of Satan. 3. Love, the glue or sodder whereby we are thus knit and united to him, and become one with him. Christ is said to be present with us, in five respects; viz. 1. By his Spirit and Godhead. 2. As touching our faith and confidence wherewith we behold him. 3. In mutual dilection and love. 4. In respect of his Union with Humane Nature; that is, in the conjunction of the soul with the body. 5. In respect of that hope which we have of our consummation or coming unto him. Christ's Humanity is present with all the Elect, in whatsoever places they be dispersed through the whole world, not by any substantial presence of the flesh in the Bread, and within their bodies, but 1. By the efficacy and perpetual value of his Merit, 1 Joh. 1.7. 2. By the efficacy also of his Humane Will, Psal. 110.4. Heb. 5.6. 3. By conjunction and union; not by any natural connexion of Christ and our flesh, but by Faith and the Holy Ghost, in Christ our Head, and dwelling in us his Members, Eph. 3.17. we are Members of his Body, of his Flesh, and his Bones, and of they twain shall be one flesh, Eph. 5.30. This is a great secret. We have communion with God three ways: 1. If we walk not in darkness; that is, if we do not the works of darkness. 2. If we walk in the light; that is, if we practise what we know of the light, 1 Joh. 1.6, 7. 3. By the blessed Sacraments. The Signs of true communion with God: 1. A true love towards our Brethren, giving no just occasion of evil or offence. 2. A true and lively faith in Christ, apprehending his Merits, and applying him to be our Saviour, Joh. 12.46. 3. A true following of Christ; that is, in his love, patience, humility, obedience. The Privileges of the Saints, which arise from their Union with Christ their Head, are many, and great and sure, respecting This life. The time of death. The life to co●●. The Privileges in this life, which the Saints have by virtue of their Union with Christ; viz. 1. A most glorious condition, which is to be a part of Christ, a Member of his body. 2. The Attendance of good Angels, who are sent forth to minister for them, who shall be heirs of Salvation, Heb. 1.14. 3. An Honour to make even Christ himself (as he is Head of the Church) perfect; the Saints being Members, the Church is said to be the fullness of him that filleth all in all, Eph. 1.23. which is to be understood of that voluntary condition which Christ was pleased to descend unto, to be the Head of a Body, the Head of his Church, the Saints. 4. A kind of Possession of heaven while we are on earth, Eph. 2.6. Joh. 5.24. 1 Joh. 5.12. This is somewhat more than Hope, serving to strengthen it, and to give us assurance of that heavenly Inheritance. 5. A most happy kind of Regiment under which the Saints are, even such an one as the Members of an head are under, which Ruleth not as a cruel Lord and Tyrant, but meekly, gently, with great compassion and fellow-feeling. 6. An Assurance of sufficient supply of all needful things which the Saints want, and of safe protection from all things hurtful; if it seem otherwise at times, Christ in his wisdom sees it fit it should be so. 7. A Right to all that Adam lost, for Christ is the Heir of all, Heb. 1.2. whence the Apostle saith, All things are yours, 1 Cor. 3.21. The wicked then must needs be usurpers, for they are not of the body. 8. A Right to more than Adam ever had, even to Christ himself, and all that appertaineth to him; as, to the purity of his Nature, to the perfection of his Obedience, to the merit of his Blood, to the power of his Death, to the virtue of his Resurrection, and the efficacy of his Ascension. O blessed Union! and thrice blessed they that have a part therein. The Privileges which the Saints by their Union with Christ receive in the time of Death, even all that time that passeth from the departure of the Saints out of this world unto the general Resurrection: 1. When Soul and Body are separated one from the other, neither is separated from Christ, so as to be left to destruction; for though the bodies of the Saints be consumed with worms, they are not utterly destroyed, as appears by the Metaphor of sleep, 1 Thess. 4.13. 2. The Bodies of the Saints are not only not utterly destroyed, but shall be glorified bodies; for the rotting of the body is but as the rotting of corn in the earth, that it may rise a more glorious body, 1 Cor. 15.36. Thus the Saints are said to sleep in Jesus, 1 Thess. 4.14. and to be dead in Christ, verse 16. 3. The Grave is as a Bed to the bodies of the Saints, quietly to repose therein till the day of Resurrection and Reunion with the Soul; but it is a Prison to the wicked, to hold them fast until the day of the General Assize: indeed the bodies of the wicked shall also rise again, but to be for ever tormented in Hell. The Privileges after death which the Saints have by virtue of their union with Christ, may be referred to these: 1. Their Resurrection; which simply considered in itself, is not the Privilege of the Saints, but Resurrection of life; to the wicked appertaineth the Resurrection of condemnation. 2. Their Glory in heaven. The Signs of certainty of heavenly Communion with God, set down in the first Epistle of John: 1. Remission of sins. 2. The sanctifying Spirit. 3. Holiness and uprightness of heart and life. 4. Perseverance in Knowledge and Obedience of the Gospel. What is meant by Gods communicating himself to, and dwelling among his Saints and people: 1. The effect and efficacy of his Presence, whereby he possesseth and governeth the Faithful, which are his Temple to dwell in, enlightening them to know, and guiding them to practise his Will. 2. That his Presence is perpetual, permanent and continual. 3. The manner of his Presence, not by the infiniteness of his power, as he is present with all his creatures, to sustain and uphold them, but by his Grace and gracious effects uniting us to Christ, Regenerating us to be lively members of his body. The presence of God's grace is twofold; viz. 1. Privately, after a secret manner hid from the eyes of the world: This is in crosses and tribulations, wherewith God suffereth the Elect to be afflicted and exercised. 2. Publicly, when as God doth declare and manifest the presence of his grace in the Elect, so as the wicked are compelled to acknowledge his Divine Power and Presence in them. The Duties required of the Saints by virtue of their communion with Christ, and among themselves; viz. 1. Confidence in Christ, Heb. 3.6. 2. Subjection answerable to his manner of governing us, Matth. 6.10. 3. A cleansing of ourselves from all filthiness of Flesh and Spirit, 2 Cor. 7.1. 1 Cor. 6.15. 4. A conformity unto the Image of Christ in true holiness and righteousness, Eph. 4.24. 5. Heavenly affections, Col. 3.1, 2. where our Head is, there ought our heart also to be. 6. Courage against death, Luke 12.4. Heb. 11.35. seeing that in death we are Christ's, what cause have we to fear it. 7. Love to the Brethren; without which it is impossible to have any communion with the Saints. 8. A mutual sympathy and fellow-feeling, as fellow-Members of that body whereof Christ is Head. Motives to be Spiritually united unto Christ; viz. 1. The Excellency of it; we shall live with him as our elder Brother perpetually in the heavens. 2. The Profit of it; we are freed thereby from Sin, Hell, Death and Damnation, Rom. 8.1. 3. The Necessity of it: For 1. Without this Union we are strangers from God. 2. All our Happiness and Salvation dependeth on it. 3. Without it the Redemption by Christ doth us no good. 4. We cannot be saved without it, but must necessarily and unavoidably perish for ever. The Signs to approve this Union are the effects of it; viz. 1. To deny ourselves. 2. To mortify the deeds of the flesh. 3. To raise us to newness of life. 4. To be weaned from this world, and to seek Christ. 5. To knit ourselves in the Unity of Faith and Hope towards Christ, and love towards men. This Union of Christ with his Members, and of his Members mutually among themselves, is confirmed by many places of Scripture, as Joh. 15.5. 1 Cor. 6.17. & 12.13. 1 Joh. 4.13. whence appears the gross absurdity of those men, who fancy this Communion to be a Subsistence or personal being of Christ's body among our bodies, or of our bodies mingled with his; which is also sufficiently refuted by that frequent comparison of the Head and the Members: for those are coherent and grow together, but are not in a mixture, nor mingled one with another: Whence also we may easily judge of that Communion which is in the Sacraments. Rome makes this Spiritual Union A Carnal Corporal confusion: The Worldling thinks this Holy Mystery A Paradox of too much Piety. But all the Saints who sympathise in Faith, Know what th' Apostle to the Corinth's saith, How by one Spirit we are all Baptised Into one Body; 1 Cor. 12.13. which must be agnized By all the Faithful, for it paints The sweet Communion of the blessed Saints. §. 11. The forgiveness of Sins. BY which Article is understood, That all our sins, wants and imperfections, Original and Actual, as well in the committing of evil, as in the omitting of good, in thought, word and deed, are covered, healed and released, through the Righteousness of Christ imputed unto us: which being apprehended by faith, and applied unto us, doth not only make them as if they had never been, but also justifieth and dischargeth us, causing us to appear blameless and spotless in the sight of God. This forgiveness of Sins comprehendeth under it, as it were in a short sum, all the Mercies of God, Isa. 40.1. Psal. 32.1, 2.7. it being the Will of God, which to the Faithful and Elect imputeth not any sin, and therefore doth in like sort love them, as if they had never sinned, and delivereth them from all punishment of sin, and giveth them Eternal life freely, for the Intercession and Merit of Jesus Christ the Son of God, our Saviour and Mediator: So that Remission of sins is from God only; the Ministers indeed and the Church, are said to remit sins, but only as they are signifiers and declarers of God's Remission, when according to the Commandment of God, the Church denounceth to the Repentant: And one Neighbour remits Trespasses unto another, as concerning the personal pardoning of the offence; but God only freeth us from the guilt of sin, by his own Authority, and that freely in respect of us, though it cost Christ full dear. Now the only ground upon which we are persuaded of the forgiveness of our sins, should be, That we have Christ; For he that hath the Son hath life. This is the greatest of all the Promises, in laying hold whereof, the understanding must be rightly informed what ground a man hath to do it, not in a confused manner without a clear knowledge of the progress of Faith; and than it is the work of God only, to draw the will to take the Promises, after that the understanding rightly apprehends them, for both these are required in a justifying Faith. From all which it appears, That it is not a Doctrine of Pride and Presumption (as the Synagogue of Rome teacheth) to believe the Remission of our own sins; for generally to believe that God forgiveth sin, or that some men have their sins forgiven, is no Privilege of the Church, but the common faith of the Devils, James 2.19. All the Articles contain the confession of a special Faith, and a particular application to ourselves. As I must believe God the Father to be my Creator, the Son my Redeemer, the Holy Ghost to be my Sanctifier; so I am bound to believe the Remission of my own sins, the Resurrection of my own body, and that life everlasting shall be given to me: This special Faith must be the Faith of us all, Gal. 2.20. The forgiveness of our sins is known by these two signs; viz. 1. By an humble and hearty Confession of our sins unto God, wherein we must acknowledge all our main sins, both Original and Actual, our guiltiness before God, and our just desert of Damnation for the same. 2. By the rightly pacified Conscience, which is done by Faith in the heart: And the Peace here meant, is such a Peace as cometh after War, after conflicts for sin, after knowledge of God's displeasure with thee, after the sense hereof, and after all this, a knowledge of Reconciliation again. Now many in an evil estate live and die peaceably; but deceive not thyself, that is only because they were never acquainted with the Doctrine of Justification and Sanctification, because they never saw the danger: for to be sure that I am free from a danger, and not to know a danger, is all one, and doth breed a like confidence and security. Thus as it is a great mercy to have a true and sound Peace: so to have a Peace not well grounded and bottomed, is the most dangerous Judgement in the world. That thou mayest therefore the better judge whether thou hast this Sign of the forgiveness of thy sin, know, That this Peace is threefold: 1. With God, properly called Reconciliation; God in Christ at one with Man, Man through Christ at one with God. 2. With ourselves, when the conscience sanctified ceaseth to accuse, and the affections subject themselves to the enlightened mind. 3. With our Christian Brethren. Arguments to persuade us of the forgiveness of our sins, if we come unto Christ: 1. By the Scripture-expressions so frequently ratifying this Truth. 2. By Christ's Practice when he was on earth. 3. Otherwise Christ's Blood should be shed in vain. 4. By the Example of others pardoned. 5. Else no flesh should be saved. 6. God should not else be worshipped and served. 7. By the infiniteness of God's Mercy. The universality of Gods Promises touching the forgiveness of sins, is threefold: 1. Without exception of Time; for, At what time soever a sinner shall repent him of his sins, I will put away his iniquity, saith the Lord. 2. Without exception of sins; for, Albeit your sins were as scarlet, they shall be made as white as snow, Isa. 1. 3. Without exception of person; for, Whosoever shall departed from his wicked ways, and turn unto God, he will receive him. The Duties to be performed of us, in believing the forgiveness of sins to the faithful; viz. 1. To pray unto God earnestly every day, above all things of this world, for the pardon of our sins, because this is so great and wonderful a grace. 2. To love the Lord and our Saviour Jesus Christ with all our hearts, and with all our might, because God is the Author of this great grace, Christ Jesus hath merited the same for us. 3. To break off all our sins by Righteousness, and not continue any longer therein, because we have been enough endangered through sin, and are still in the same danger, if we continue in it. 4. Not to have in any account the Pope's Indulgence for sins, but to abhor his Blasphemous Pardon for them, seeing this is in God's power only. Four Grounds of possibility of Pardon, be the sin never so great: 1. That the Mercy of God is infinite, yea above all his Works. 2. Men of years living in the Church of God, and knowing the Doctrine of Salvation, shall not be condemned simply for their sins, but for continuing and lying in them. 3. It pleaseth God many times to leave men to themselves, and to suffer them to commit some sin that woundeth Conscience; but yet we may not hence think that he is the Author thereof, but our own depraved Nature. 4. The Promises of God touching Remission of sins and life eternal, in respect of Believers, are general; and in regard of all and every man, indefinite. This Doctrine of forgiveness of sins doth teach us, 1. To acknowledge ourselves before God to be grievous sinners, to have godly sorrow for them, and to seek pardon by daily Prayer for the forgiveness of them. 2. To have a circumspect care and fear not to offend God at any time, yea a most earnest desire to please him better than we have done, Psal. 103.3, 4. Joh. 5.14. 3. To return all praise and thankfulness to God for this so infinite Mercy, which appeareth in nothing more than in the forgiveness of our sins. 4. To show back again our love toward our heavenly Father, according to the measure of his love towards us; the greater sins he hath pardoned, the greater love should be returned. 5. That the receiving of this Mercy from God, must work in us mercy towards our brethren, Luke 6.36. Eph. 4.32. Col. 3.13. The sum of this Article may be this, Remission of sin is God's Will, not imputing to the Elect, to all of them, and to them only, their sins, but Christ's Righteousness: which Remission of sins is the work of all three Persons of the Deity, granted for Christ's Intercession and Merit, but freely in respect of us, and is received by Faith, through the working of the Holy Ghost, upon our Conversion and Repentance. You that are skilled in Physiognomy, Have ye observed in men Condemned to die, How to the life they do resemble Death, Or's if they lived by Artificial breath? But, travelling to their Execution, say, A Pardon overtakes them in the way, How then the Scene is altered, they survive Themselves, and seem to be now twice alive. Draw the Curtain; Read, The Gospel saith, The Pardon's sealed, and it is ours by Faith. §. 12. The Resurrection of the Body. THe Resurrection of the Flesh, is a restoring of the substance of our Bodies after Death, even of the same matter whereof they now consist, and a reviving and quickening of the same bodies with life incorruptible, by the same Immortal Soul whereby they now live, which God will work by Christ in the end of the world, by his Divine Virtue and Power: which restoring also shall be of the Elect unto the Eternal Glory of God, but of the Reprobate unto Eternal Pains. Thus although the body after death lie rotting in the Grave, yet at the last day it shall be raised again by God's great Power; and being joined to the Soul, shall stand before God's Judgement Seat, to give account of all it hath done, whether good or evil, and be rewarded accordingly. When Christ as Man (for thus only he can remove from place to place, his Godhead ever filling all places) shall come down visibly and openly, with great Glory, and Troops of Angels about him, to Judge those that shall be then living, for the world shall be full of people even to the hour of his coming; and then the Dead being raised out of their Graves, even all from the first Adam, shall be joined with the living (who shall only in stead of dying be changed) and thus all people together, of all Countries and Nations, shall be presented before his Tribunal, to receive Sentence according to the Equity, yea and Justice of his Gospel, whether of Absolution, to pass into the Kingdom of his Father, or of Condemnation, into the Kingdom of Hell, with the Devil and his Angels for ever. Now though amongst those that die, some are crooked through Age, some tender Infants, some Blind, and some Lame, yet at the Resurrection these weaknesses shall be done away to the faithful, and strength, perfection and comeliness shall be to every one of them. The bodies indeed of the Elect shall rise in the same substance as the bodies of the Reprobate, but divers in quality, not to be corrupted or altered any more: And these qualities of the bodies of the just after the Resurrection, shall be Clarity, Mat. 12. Impassibility, 1 Cor. 15. Agility, Wisd. 4. and Subtilty; now the condition of the unjust shall be quite contrary to the blessed: So that although the Resurrection is one of the Privileges which the Saints, by virtue of their Union with Christ, receive after death, yet Resurrection simply in itself considered, is not the Privilege of Saints, but Resurrection of life; to the wicked appertaineth the Resurrection of condemnation. The benefit of Resurrection, ariseth from the Glory which followeth thereupon in Heaven, where the Saints shall shine as Precious Stones, Rev. 21.11. yea, as the Firmament, Dan. 12.3. as the Stars and as the Sun, Mat. 13.43. be like Christ himself, 1 Joh. 3.2. and appear with him in glory, Col. 3.4. This glory of the Saints extendeth both to Soul and Body, to the whole person: In regard of their Souls, they shall be all glorious within, Psal. 45.13. for they are Spirits of just men made perfect, Heb. 12.23. perfect knowledge, wisdom, and all manner of purity shall be in them, 1 Cor. 13.12. In regard of their Bodies, they shall be fashioned like to Christ's glorious body, Phil. 3.21. and that in Incorruption, Immortality, Beauty, Brightness, Grace, Favor, Agility, Strength, and the like, such as indeed the tongue of Men or Angels is not able to express: Suffice it to our ravished Admiration, That the Saints, in regard of their persons, shall there be advanced to the Honour and Dignity of Christ, so far as they are capable of it. The Resurrection we are to hope for, as it is an effect of God's Counsel; and to believe it, as it is the Counsel itself, and Purpose of God. Touching the Resurrection of the Flesh, know, 1. That we shall rise with the self same bodies, 1 Cor. 15. Phil. 3. Job 19 2. That our bodies shall then be incorruptible. 3. That the good and evil shall rise, with all and every part of the body. 4. That being risen, they never die more. Touching the Resurrection we acknowledge, 1. That our bodies are all frail and weak, and how many years soever they continre, yet fall to the ground they shall at last, even as they were taken out of it. 2. That howsoever or whensoever they fall, yet they shall be raised again by a supernatural Power, the Souls being reunited unto them. 3. That all this shall be in the last day, together, in a moment, at the sound of a Trumpet, and not some at one time, some at another. 4. That being thus raised they must come to Judgement, all the secretest things that ever they did being laid open, and the hidden things of all hearts being manifested. The Resurrection proved by the Apostle, 1 Cor. 15. 1. If there be no Resurrection, than Christ is not risen from the dead, 1 Cor. 15.13, 15, 16. but he is already risen, Rom. 6.9. And if the Head be risen, then shall the Members also rise. 2. If no Resurrection, then of all men the Believers were most miserable, ver. 19 for their portion in this life is mourning, whilst the world rejoiceth, Joh. 16.20. But they are not most miserable, for Christ hath pronounced them Blessed, Mat. 5.4, 6, 10, 11. 3. If there should be no Resurrection of the godly from death to life, than the first Adam should be more powerful and mighty than the second; so that the second Adam should be impotent and weak, if he should not be able to deliver them from the jaws of death. 4. All our enemies, and the enemies of Christ, are to be taken clean away, and made subject to Christ and to us; the last of which is death, 1 Cor. 15.26. 5. If there were no Resurrection of the flesh, than the Epicures and Libertines taught well, That we should follow our pleasures and delights in this life, ver. 32, which were a damnable pernicious Doctrine to be taught and heard in the Church of God, opening a gap to all profaneness, and shutting up all practice of Piety. The duties required of us in acknowledging the Resurrection: 1. To live as those that expect the Resurrection, and not like those who live as if they thought they should ever continue in this world; for we must all die or be changed. 2. Not to live as they that deny the Resurrection, whose hope is only in this world, not in surfeiting and drunkenness, chambering and wantonness, but in sobriety, temperance and chastity. 3. To keep a good Conscience before God and men; because at the day of the Resurrection every Conscience shall be a Book opened, and all the world shall read, whether it be good or bad. 4. Both to abstain from judging and censuring others, and to neglect men's judging of us, if so be our offences judge us not; because there is one Judge of all, and it is such Presumption to take his Office out of his hands, in judging these to be Hypocrites, these Reprobates, and these damned Creatures, that whoso useth it, shall not escape the Judgement of God, Rom. 2.1. which followeth on the Resurrection. 5. To bear all our bodily imperfections and sicknesses patiently, because in the Resurrection all shall be done away, weakness shall be strength, deformity shall be beauty, Natural shall be Spiritual. 6. To bear patiently all crosses and injuries in this world, not seeking to revenge ourselves, because the time shall come when all wrongs shall be righted. 7. Not to suffer our hearts to be taken up with any earthly thing, but to have our hearts still set upon the New Heaven and the New Earth, the glory whereof abideth for ever and ever. 8. To speak of God's praises with our Tongues, with our hands to work the thing that is good, with our feet to run to Religious Exercises, with our mouths to glorify God in daily Prayer, with our ears to hearken to his holy Word, with our bodies to practice sobriety, with our eyes to be shut from wanton looks, and to serve God with all our Members, because they shall all rise again, be honoured, and become Spiritual. 9 To be ever vigilant and watchful, because we know not when our change shall be, and because the coming of the Lord will be sudden. Again, beside Paul's proofs of the Resurrection, to the Corinth's, and Testimonies of Scripture, Job 19.25. John 5.28. John 6.40. Reason's may thence be drawn to confirm this truth: 1. God promiseth eternal life not to the Soul only, but also to the body of the godly; and contrarily, to the ungodly he threatneth eternal Punishment and pains both of soul and body; and these Promises and Threaten of God must be fulfilled, for the certainty of them is unchangeable: but they could not be fulfilled, if the dead should not rise. 2. The Mercy of God is perfect, as which extendeth itself to the whole man, and which will have us wholly saved; therefore our bodies also shall rise again. 3. The perfect Justice of God requireth, that the same wholly whereby they sin, should be punished with eternal pains; but the wicked both in their whole body and in their soul do sin, therefore their bodies also must be raised again. 4. Christ is a perfect Saviour, because he hath saved and reconciled to God whole Man; therefore our corrupt body also shall be raised by Christ. 5. God is the God of the whole Man, not of a part only. This Reason Christ useth against the Sadduces, Mat. 22.31. 6. God published his Law unto Man after the Fall; therefore he will have man once keep it, but that is not done in this life, therefore it shall be done in the life to come, and therefore men shall rise again. The comfort we have by our Resurrection; viz. 1. Our souls after they shall departed out of our bodies, shall presently be taken up to Christ, Luke 23.43. Phil. 1.23. 2. Our flesh being raised up by the power of Christ, shall be again united to our souls, and shall be made like to the glorious body of Christ, 1 Cor. 15.53. The use our Faith may make of the Resurrection: 1. Our Faith may herein comfort us in all distresses whatsoever. 2. It will mitigate the sorrow we entertain for the dead. 3. It will lessen our fear of death, while we believe a better life after death. 4. It will make us swift to good works, and to deserve well of those with whom we are to have eternal Society hereafter. 5. It will withhold us from evil, that we defile not our souls and bodies, preserved by the Blood of Christ, to live with God, Angels and Saints. Israel's descent into the Red-Sea, and the Lords deliverance of them thence, The flourishing of Aaron's Rod, ezekiel's Vision of dead bones, The Jews Captivity in, and deliverance from Babylon, and Jonahs' preservation in and from the Belly of the Whale, are all Types of the Resurrection: And if the Doctrine of the Resurrection be shaken and overturned, than all Religion is pulled up by the Roots; let us therefore beware of such Vipers as lurk in the bosom of the Church. There were even among the people of God Sadduces, that taught that man perished wholly, and that after death there should be no rising or returning to life, but that he perished as the Beast, Mat. 22.23. And in the Church of Corinth some were found, which said, There is no Resurrection of the dead, 1 Cor. 15.12. Some have confessed indeed the Immortality of the soul (so also did some of the Heathen) but touching the Resurrection, they have fancied it to be in this life, and not after death; as if the Resurrection were nothing else but Regeneration, a dying to sin, and rising again to newness of life; or not unlike to Hymeneus and Philetus, who said, That the Resurrection was already past, 2 Tim. 2.18. This Heresy, for its continuance, is not a little beholding to the Family of Love, who hold that Heaven and Hell are in this life, and no other Resurrection of the body, or day of Judgement, or coming of Christ, then in this world: Nor is it much less beholding to the Anabaptists, who deny that the same bodies which now we have, and shall lie in the dust, shall ever rise again; but hold, That God at the second coming of Christ will make us new bodies: This is to maintain a New Creation of new bodies, and to deny the Resurrection of the former. But all those Heresies we are to abandon, and to let our Faith close with the Will of God, revealed in his Word, as we tender the benefit we expect by the Resurrection. You that are crumbled into Dust, or gave Your living Bodies to a fiery Grave; Or say those Corpse, which should the Worms have fed, The Fin-winged scaly Creatures nourished, Converting Flesh to Fish: Grant this, and shall Those Bodies we may now just Nothing call Arise again? 'Tis so: The Scripture saith, They shall, and Reason must give place to Faith. Who could raise seed to Abraham of Stones, Can re-incarnate Dust and rotten Bones. § 13. And Life Everlasting. Amen. BY Life Everlasting, is meant that ever-enduring happiness, and all those joys which the Lord imparteth to all his Elect in the world to come; not only Life in, but Joy; not only Joy, but Riches; not only Riches, but Glory; and all these not in some measure, but in excess; not mixed, but absolute; without grief, without want, without dishonour; not by intermission and fits, but continually; not after some long time to end, but everlastingly. This is the blessed estate of the faithful in the world to come, without end or misery, in joys unspeakable in body and soul; that habitation or dwelling of God in Angels and Men by the Holy Ghost, and the true knowledge of God, his Will and all his Works, kindled by the same Spirit in their hearts, and true and perfect Righteousness and Wisdom, that is a perfect conformity and correspondence of their will and powers and operations, with the Mind and Will of God; as also a joy resting on God, and a sufficiency of all good things in God, as touching both soul and body, which shall never be interrupted, hindered, or have an end, which is given to all the Elect, and to them only, Joh. 10.28. Now as they are Elected, so they are but chosen to Eternal life: but as they are converted, so they are in part admitted unto it, and begin to be put into possession of it. Thus the souls of the faithful departed, do in a most happy and blessed estate tarry and wait for their full deliverance and Redemption, in the Resurrection and Glorification of their bodies; in the mean time resting from their labours, being in the hand of God, the true Paradise and Kingdom of Christ, are received of him, and gathered to the souls of the faithful which are perfected, and to Abraham the Father of all which believe. Whence this Article is added in our Creed, to signify, That the just shall not rise again to misery, or to a momentary felicity, but to eternal blessedness: The main difference betwixt our estate in this world and in the world to come, being, That here we must believe what we know but in part; there we shall perfectly know whatsoever is to be believed. The comfort which the faithful take in this Article of Everlasting Life, is, That forasmuch as they feel already in their hearts the beginning of Everlasting life, 2 Cor. 5.2, 3. it shall at length come to pass, That after this life they shall enjoy full and perfect bliss, wherein they shall magnify God for ever: which blessedness, neither eye hath seen, nor ear hath heard, neither hath any man in thought conceived it, 1 Cor. 2.9. and which life we begin to live, the soul entereth into it at the time of every faithful ones bodily death, and the body also at the time of the general Resurrection; for there is no sleeping of the soul, as some dream, neither any other place to keep it in, nor ever was. To believe everlasting life, is to be assuredly and certainly persuaded, 1. That after this life, there shall be also a life wherein the Church shall be glorified, and God magnified of her everlastingly. 2. That I also am a Member of this Church, and therefore partaker of everlasting life. 3. That I also in this life have and enjoy the beginning of life eternal. Life is threefold: 1. Of Nature; wherein the good and bad promiscuously live together. 2. Of Grace; wherein only the Sons of God in the Spiritual Kingdom of Christ live in this life; it is the same with that death whereby they die to sin. 3. Of Glory, in the blessed presence of God for ever: Contrary to that death wherewith the bodies and souls of the wicked shall be tormented eternally. That is Everlasting 1. Which hath neither beginning nor ending: So God is everlasting. 2. Which hath no beginning, but hath an ending: So the Decrees of God. 3. Which hath a beginning, but shall have no end; as everlasting life. Three degrees of eternal life: 1. In this world, when we begin to repent and believe in Christ, and have true peace of Conscience. 2. In death, for that cuts off all sins, both Original and Actual. 3. When body and soul reunited, go both together into everlasting Glory. We may claim to ourselves everlasting life by a double Right through Christ; viz. 1. Because for us he hath fulfilled the whole Law. 2. By Right of Inheritance; for Christ being made ours, we are the children of God, Rom. 8.17. How far we are in this life made partakers of heaven and everlasting life: 1. The purchase of it is made; for Christ by his Blood hath purchased it. 2. We have received the first-fruits of it, as Peace of Conscience, Joy in the Holy Ghost, free access unto the Throne of Grace with confidence in Christ, and the like. 3. We are actually entered into the Kingdom of Grace, which is the beginning and a part of the Kingdom of Glory. 4. We have the earnest of the Spirit, as a Pledge and Pawn till we come to the full possession of the purchased Inheritance. 5. Christ our Head hath full and actual possession; whereupon we being Members of his body are in him exalted and set in heavenly places. In this life not only we may, but we ought also to be assured of everlasting life, otherwise we shall never have it: And we may thus by these infallible signs be assured of it; viz. 1. By Faith, by a full persuasion of the good will of God towards us. 2. By the beginning of true Repentance. 3. By the Peace of Conscience, by a desire of, and joy in God. Eternal life is called a Rest; and that for these two Reasons: 1. Because then and there we shall Rest from all our works; that is, from our sins: for than we shall sin no more, but shall know God, even as we are known. 2. We shall Rest from all troubles and miseries of this life, Rev. 14.13. hence it is called Abraham's bosom, Luke 16.22, 23. which in the faithful is even in this life begun by the outward Ministry of the Word, and the inward Ministry of the Spirit; the consummation whereof hereafter shall never be given, to whom the beginning thereof, that is, Faith and Conversion, hath not arrived in this life. The life of Life Everlasting, is, the Beatifical Vision, or the perfect Vision of God, when God's Elect shall see him as he is, 1 Joh. 3.2. Yet that we be not deceived herein, we must know that perfect sight is twofold; viz. 1. Simple Perfect Sight, when man sees a thing wholly as it is in itself; and thus God is not seen by the mind of man. 2. Comprehensive Perfect Sight, when the creature seethe God, so far forth as it is capable of his knowledge; and thus shall men see God in the world to come perfectly, and be filled therewith, though they know him not wholly as he is in himself; even as a vessel cast into the Sea may be perfectly full of water, though it receive not all the water in the Sea. The duties of this faith are these: 1. Carefully to break off those sins, the doers of which are expressly threatened, that they shall never enter into the Kingdom of Heaven, 1 Cor. 6.9, 10. Gal. 5.19. 2. To strive to enter, and to walk on in the way that leadeth to everlasting life, and never to go out of it to our dying day, and this is the way of good works, Joh. 5.29. 3. To use the remembrance of eternal life, as a salve against all sores, as a Cordial to comfort our hearts against our greatest heaviness. 4. To pray that this time might be hastened wherein we shall enter into life, and even to rejoice when we see it approach to any of us in particular. Amen, signifying verily, certainly or undoubtedly, is added, for these Reasons: 1. To show that we do not in word only believe those things, whereof we have made confession, but from our very hearts. 2. Not waveringly, but certainly, and without doubting. 3. Not as if we were secure for our firm and steadfast belief of these things, but earnestly craving this Faith at the hands of God; and thus it is as much as So be it. Amen in the close of our Prayers (as well as of this Confession) doth not only express our desire of the things we ask, but also testifies our Faith in assurance of Receiving them according to our lawful desire: So that it is not here to be taken (as it is commonly) only for a bare assent of the people answering the Minister in the Congregation, but as a declaration of Faith both in Minister and People. Here words are of no use, expressions vain, The humblest fancy a presumptuous strain. Bright Cherubins! a Quill from off your Wings Might reach this Note; which should the low-tuned strings Of Mortal Tongues endeavour to express, Would (if it were possible) but strain it less: And though the blessed Music of your Choir We cannot understand, we may admire. Meanwhile our Faith shall rest in Hope in this, That know we shall, when we enjoy your Bliss. CHAP. V. §. 1. The Decalogue. THe Commandments were given about Two thousand five hundred years after the Creation; not that men were left all this time without Law, for there was a Law written in their hearts, Rom. 2.14. but to make that more plain, which by the corruption of Nature was become very dim and much defaced; so that as long as men have been, there hath also been a Law, although not expressed in words, yet written in the heart: wherefore if it be well observed, we shall find, That even before the giving of the Law, all the Precepts of the Ten Commandments were in a manner known and acknowledged, though they require whatsoever was commanded Adam in his Integrity, and whatsoever was commanded since, Gen. 2.16, 17. Exod. 20. The Law being that which God himself delivered to his people by the hand of Moses, which also with his own finger he wrote in two Tables of Stone, called The Moral Law, because it showeth the Virtues to be followed, and the Vices to be avoided; as also to distinguish it from the Ceremonial Law, which comprehendeth the Ceremonies prescribed by God in the old Church; and from the Judicial and Political Laws, which contain Judgements, and the Penalties to be inflicted on the breakers of this Moral Law: The sum whereof is this, The First Table, containing the four first Commandments, Commandeth all the Duties which man oweth to God; The Second Table, containing the six last Commandments, commandeth all that Man oweth to Man, according to the Will of God. For the Commandments of the Latter Table are to be referred to the first, that is to say, They are to be kept, not indeed so much for our Neighbour's sake, as for God's sake, of whom they are commanded: the First Table being immediately, the Second mediately referred unto God; the Commandments whereof are not notwithstanding less than those of the First Table, but the principal service of the First Table, is greater than the principal service of the Second, Matth. 22.37, 38. Instances of Scripture proving that the Decalogue was in man's heart before it was written in the two Tables of Stone: 1. The First Commandment was known unto Abraham, when as almost in so many words the Lord said unto him, I am God All-sufficient, stand before me, and be upright, Gen. 17.1. And Jacob said, Put away the strange gods, Gen. 35.2. 2. The Second was also known unto Jacob, for he purged his house from Idols when he was to build an Altar in Bethel, Gen. 35.2. Acknowledging hereby that this was a Corruption, which the true God would be offended at. 3. The Third Abraham also seemeth to have well known, when he swore by the true God unto Abimelech, to confirm his League, Gen. 21.23. And Jacob, when he swore unto Laban by the fear of his father Isaac, Gen. 31.53. 4. The Fourth is recorded by Moses to have been given in Paradise, Gen. 2.2, 3. And is likewise set down in Exodus 16.23. 5. The Fifth Jacob shown in his practice, when he followed his Father's direction in taking a wife; and his children by going at his command into Egypt; and joseph's nourishing him there in his old age: Shem and Japhet reverencing their Father Noah, are blessed; but Ham scorning him, is cursed in his Son Canaan, Gen. 9.25, 26. 6. The Sixth was written in Cain's Conscience, which made him cry, My sin is greater than can be forgiven; and God expressly forbiddeth it, Gen. 9.6. 7. The Seventh was to be seen in the Sons of Jacob, when they said, Should he make our Sister a whore? Gen. 34.31. In Joseph, when his Mistress tempted him, Gen. 39.9. and in Judah, when he commanded Thamar to be burnt, Gen. 48.2. 8. The Eighth Laban urgeth upon Jacob, Gen. 31.30. who acknowledgeth Death to be due for it, Gen. 45.5. And jacob's Sons say, God forbidden that we should steal, Gen. 44. 9 The Ninth, Heathen Abimelech shown to be written in his heart, when he complained of Abraham's false testimony touching his Wife, Gen. 20.9. & 26.9. And of Isaac's for the like; yea, and Judah kept promise, not lying or deceiving, Gen. 38.20. 10. The Tenth Abraham showeth to be written in his heart, when having recovered the goods of Sodom, he coveted none of them being other men's; and it was sin to look on a woman to lust after her, and punished even in Kings, Gen. 12.17. & 20.7. The manner how this Law was given; viz. 1. There was great preparation three days together, the people were sanctified according to the manner of those times, by Washings and Purifying: So let us prepare ourselves by prayer, before we come to hear the Lord speaking unto us in the Ministry of his holy Word. 2. A strict charge was given them, That neither man nor beast on pain of death should come near the Mount, whence the Law was to be delivered: how much less mercy deserved the Transgressor's of these glorious Laws? 3. The Lord descended with great terror, the Trumpet sounding, the Earth shaking, and Lightnings flying about: Showing with what fear of offending against those weighty Laws they were to be received into the heart. 4. Almighty God himself spoke all these words in the hearing of all the people, and afterward writ them in two Tables of Stone with his own finger; intimating hereby the perpetuity of them, and how stony-hard our hearts be, that the finger of God alone is able to imprint them there. 5. When Moses had broken these two Tables, the Lord writ the same words in two other Tables: So man's heart by God's Creation had all the Laws written in it, but after his Fall it was without any letter thereof in effect, until that the Lord writ them anew. 6. At Moses his return from the Lord with these Laws, his face did so shine, that the people were not able to look on him till he veiled it; neither could the Jews, nor any of the Gentiles, be able to see into the end of the Law, Christ Jesus, till the Lord took away their vail of blindeness and hardness of heart, 2 Cor. 3.13, 14. The Decalogue is divided after a threefold manner; viz. 1. It is divided by Christ and Moses into two Tables; the former whereof comprise our duty towards God immediately; the Second our duties towards God mediately. 2. It is divided into Ten Commandments, whereof four are ascribed to the First, and six other unto the Second Table. 3. It is divided according to the things themselves, which are commanded or forbidden in the Decalogue; now generally is commanded the Worship of God, and that which is contrary thereto is forbidden. The worship of God, being that which is generally commanded in the Decalogue, is 1. Immediate, when Moral works are immediately performed unto God; which is 1. Internal, which consisteth partly in this, that we worship the true God, and that that be performed unto the true God, which is commanded in the first Commandment; partly that the manner or form of Worship be right and lawful, whether it be internal Worship or external; which Form is taught in the Second Commandment. 2. External; which is 1. Private, which containeth the private Moral works of every one, which are always to be of every man in particular performed; and this private Worship is delivered in the Third Commandment. 2. Public, which consisteth in sanctifying of the Sabbath, and is delivered in the Fourth Commandment. 2. Mediate, when Moral works are performed to our Neighbour, in respect of God, delivered in the Second Table; which likewise is 1. External, which consisteth partly in the duties of Superiors towards their Inferiors, and so of the contrary of which duties (as also of Civil order comprised under them) is spoken in the Fifth Commandment; partly in the duties of one Neighbour towards another, which are ratified in the rest of the Commandments. 2. Internal, which consisteth in the internal affection of the heart, being the very uprightness of men's affections towards their Neighbour, which is to be included and understood in all the former Commandments, and is prescribed in the Tenth and last Commandment. In what respect the Second Table is said to be like unto the First; viz. 1. As touching the kind of the chief Worship; also in respect of the Ceremonial, which are not the chief Worship of God. 2. As touching the kinds of Eternal Punishment; because the transgression of both Tables meriteth eternal punishment. 3. As touching the unseparable coherence of the Love of God and our Neighbour; which love of God is declared and exercised by our love to our Neighbour. The Reasons for which obedience is to be yielded to the Second Table: 1. That in this Obedience God himself may be worshipped, and our love towards him showed by our love towards our Neighbour for his sake. 2. That by the love of our Neighbour, our conformity with God may appear. 3. That the Society of Mankind may be preserved, which was ordained of God for the celebration and magnifying of his Name. Certain Rules concerning the substance and meaning of the Decalogue in general, and for Expounding the Commandments, viz. 1. The Moral Law or Decalogue is to be understood according to the Interpretation of Scripture, not according to the sense or judgement of man only, or of Moral Philosophy. 2. The Decalogue requireth in all the Commandments, obedience both external and internal, chargeth the understanding, heart and affection; commandeth perfect obedience, not in parts only, but also in degrees; not only in all the duties, but also in the degrees of these duties. 3. The obedience of the First Commandment must be the motive or final Cause of our obedience towards the rest of the Commandments, otherwise it is not the Worship of God, but hypocrisy, whatsoever we do. 4. We must above all things consider the drift or end of each Commandment, for the end of the Law showeth the meaning thereof, and by the end we shall judge aright and easily of the means. 5. We must know, that the same virtue is often in a divers respect commanded in divers Commandments; that is, the same virtue is required for performing of obedience unto many Commandments. 6. In Affirmative Commandments commanding Virtues, are comprehended the Negative, forbidding the contrary Vices; so likewise in Negative Commandments are comprehended the Affirmative Virtues. 7. We must take heed that we restrain not the Commandments, and take them too straight; for in the General all the Specials, and in the chief Special, the next allied Specials, and in the Effect the Causes be contained: So that under one kind manifest are all of like sort, whether commanded or forbidden; yea, and the Means whereby the things are done, are also commanded or forbidden. 8. The Obedience or Commandments of the Second Table yield or give place to the Obedience or Commandments of the First Table: The Commandments of the First Table are absolutely to be kept, and for themselves, the other of the Second Table are to be kept for the First: Though they are alike as concerning the kind of Moral Worship, the kind of punishment, and as concerning their coherence or connexion. 9 Every Negative Commandment doth bind always, and at, and unto all times: Every Affirmative Commandment doth only bind always, but not at and unto all times also. 10. Howsoever the least Commandment is not so small, but the breach thereof deserveth Eternal Death; yet the breaches of some Commandments are greater and more heinous then of others. 11. There is so near a relation betwixt all the Commandments of the Moral Law, that whosoever observeth all saving only in one point, is guilty of all, James 2.10. Because one and the same is the Author of them all. 12. To the breach of every Commandment there is annexed a curse, although it be not expressed. The use of the Commandments: 1. To lay open our Miseries, Rom. 7.7, 9, 13, 14, 18. 2. To whip us to Christ, Gal. 3.24. 3. To be our Guide in all things that we are to do when we are come to him, Mat. 19.17, 18. There are certain Libertine Antinomies who contend, That the Law is not to be taught in the Church of Christ, misinterpreting the Sacred Text, to cloak their Rebellion against the Law of God, with a pretence of Obedience to the Spirit of Regeneration: But this Heresy was long since refuted, Mat. 5.17. Rom. 3.31. The Law's voice was Thunder, the Tables Stone; Break one and all, who keeps not all keeps none: Most sweetly tuned they to each other are; In Practice than thou may'st not make them jar: Obedience they do for each other call; A joint Obedience is required in all. But who can keep the Law? Who's just an hour? Frail Man, hadst thou a Will, where is thy Power? Though since the Fall this is thy power above, Yet is the Law fulfilled by Christ and Love. The First COMMANDMENT. §. 1. I am the Lord thy God, Thou shalt have no other gods but me. THerefore thou shalt have Me, that Jehovah, which have manifested myself in the World by my Creation, Preservation, and Government thereof; that Jehovah, which have declared myself in my Church by the Participation and Manifestation of myself to be the true God, that God alone: Therefore Thou shalt have none other gods; that is, beside me the only true God: neither shalt thou have them before me; that is, in my sight, that is, in thy heart or elsewhere. Now not to have the true God, is either to have no God, or to have more Gods, or another than the known God, or not to acknowledge God to be such unto us as he is manifested: Likewise not to trust in God, and to subject and submit ourselves unto God in true humility and patience, not to hope for all good things from him alone, not to love and fear him, for we are here commanded to have the Lord for our God, that is, to love him above all, to fear him above all, to put our whole trust in him, and to make our prayers to him alone: And he only hath no other gods, who is so dead to the world, and doth so adhere to God, that he is neither puffed up with Riches, nor cast down with Poverty; nor swollen with Honour, nor pined with Ignominy; nor made joyful by Life, nor afraid of Death: but this sufficeth him, That he hath God, knowing his Saviour disdained both Riches, and Glory, and Pleasure, and Life. The Preface of this Commandment belongeth to the whole Decalogue; and the Commandment itself is mixed with a Negative Prohibition and an Affirmative Command. The Duty enjoined, is, To have and to set up in our hearts and practices the Lord Jehovah, and him only, for our God, which is the main and principal scope of the whole Law: And he that will abstain from the breach of this Commandment, must not with the Atheist deny him that gave him Being, nor with the Ignorant neglect Divine Knowledge; nor with the Profane be loose-minded towards God's Worship; nor with the Covetous Epicures, Self-lovers and Papists, rob God of his Honor. Now Atheism is a Monster in Nature, whereby the Creature riseth against the Creator, to disannul him, to make him without Being, who giveth Being to all; to pull him out of the Throne of Heaven, whose Footstool is the Earth; to put down his Power, who by his Power alone upholdeth all things: And this is when men do but in their hearts imagine that it is all vanity which is spoken of God, or that there is no such God as the Word doth describe unto us: And Ignorance is the next door to Atheism; for where Ignorance prevaileth, there can be but a poor deal of Love, little Confidence, and simple Service done unto the Lord: And Profaneness is a Regardlesness of God, when a man being about any villainy, remembreth not, or careth not that he is in God's presence, nor is daunted by any lets in the way; also a Regardlesness of the very Worship of God, when Prayer, the Word and Sacraments, is not used at all, or without all reverence; it maketh the persons infected herewith, prefer any small worldly thing, either of Pleasure or Profit, before heavenly things. Lastly, the Robbing of God of his Honour, is by Inward Idolatry, or of the heart, when Creatures are there set up, where only is the room of the Creator: Now he that desires to keep this Commandment, must endeavour for the Virtues comprehended therein, and they are Knowledge of God, Trust in God, Humility, Patience, Hope, The Love of God, and The Fear of God. The Knowledge of God, is, Knowledge. To judge of God as he hath manifested himself in his Word and Works, and to be moved up by that Knowledge to a Confidence, Love, Fear, and Worship of the true God, Rom. 10.14. Joh. 17.3. This true Knowledge of God is the principal part and point of his Worship; and he may be known of reasonable Creatures, so far forth as he will manifest himself to every one: which, if compared with that whereby God knoweth himself, is to be accounted unperfect; but, if the degrees thereof be considered in itself, it is also either perfect or imperfect, yet not simply, but in comparison, that is, in respect of the Superior and Inferior degree. The perfect Knowledge of God, is that in Creatures, wherein Angels and Men in the Celestial life know God by a most clear and bright beholding of the mind: The imperfect, is that whereby men in this life know God, though not so much as they could at first before the Fall by the benefit of their Creation. Now the ordinary means to know God, and which is prescribed unto us by God himself, is by the study and meditation of heavenly Doctrine: wherefore we must strive this way to know God, and not look for, from God, any extraordinary and immediate Illumination, except he of himself offer it, and confirm it also unto us by certain and evident Testimonies. And this Knowledge must be adorned with Practice, without which it is not indeed Knowledge: Whence poor Christians are better taught then great learned men without grace; for no man knoweth more than he practiseth, because what knowledge soever a man hath that he practiseth not, is but a dead knowledge, an inefficacious knowledge; and indeed, Religion is the Art of holy men, not of learned men: And as Knowledge thus without Practice savours of Hypocrisy; so Practise without Knowledge tends to Superstition, the Mother whereof is Ignorance. To Trust in God, Faith. is, To be unbottomed of thyself and of every Creature, and so to lean upon God, that if he fail thee thou sinkest: And God doth often defer deliverance till the utmost extremity, for the trial of his people's Faith, and to strip them of other helps, that they may Trust in him, for till then we trust not in him as we ought. So that God's people run another course from other men (though they have persecution here for their pains) because they trust in the living God; And in a good Cause God hath promised good Success, therein therefore we are to be guided with as much confidence of safety (while we Rule ourselves therein according to God's command) as if we had a Prophet immediately sent us from God. Now the Reason why God is ready to help us, if we Trust in him, is, Because this our Faith in him is an Acknowledging of, and an Attributing to his Power; so that our Trusting in God engageth him to help us, though commonly he useth not to appear a Deliverer, till his people are brought to the very brink of Ruin. Humility is a Virtue, Humility. whereby one man thinks better of another then of himself, it makes a man vile in his own eyes; and this is one fruit of Faith: for where Christ comes to dwell, he comes with a Light, to make a man see his sins, and what a creature he is: Therefore the Spirit of true Christians, is a meek Spirit, they are humble, gentle, and little in their own eyes; they set not up Pride and Ambition, as other gods, in their hearts, but think basely of themselves, in regard of their own sins and corruptions, and upon consideration thereof, are content to give place unto others, and to yield of their own Right for the maintenance of Peace. This is that true Knowledge of a man's own self, which indeed is Necessary for man to have, because God will be known by his own Image, which he engraved in man's Nature, and without it we neither aspire nor attain to that end, to which we were created. Patience is the Knowledge and Acknowledgement of God's Majesty, Patience. Wisdom, Justice and Goodness, resolving through a confidence in God's Promises, and so in hope of God's assistance and delivering, to obey God in suffering those adversities which he sendeth us, and willeth us to suffer, neither in respect of the grief which they bring, to murmur against God, or to do any thing against his Commandments, but in the highest extremity to retain still the confidence and hope of God's assistance, and to ask deliverance of him; and by this Knowledge and full persuasion of God's Will, to mitigate and assuage our grief. Thus Patience is a voluntary and continual suffering for the love of Virtue and Honesty: Or, it is a Grace of the Spirit, flowing from Grace and Hope, whereby we suffer things that are evil, that we forsake not those things which are good, by which we may attain to those that are better. It is the Keeper of all the other Graces, for when we become impatient of any good quality, we presently fall a committing the contrary Vice. Hope is a sure and certain expectation of Everlasting Life, Hope. freely to be given for Christ's sake, and of a mitigation or assuagement of present evils, and of a deverance from the same evils of this life, and an expectation and looking for all Blessings necessary unto Salvation, according to the Counsel and Will of God: which Hope springeth from Faith; for it is an expectation of such good things to come as God hath promised and Faith believed. In expectation especially consisteth the very nature of Hope, Rom. 8.24. If we hope, we wait: The proper object of Hope, consisteth in good things; herein it differeth from Fear. These good things are not past nor present, but to come, neither are nor have been seen; for, Hope which is seen is no hope, Rom. 8.23. They are such good things as God hath promised, for true Hope is termed The Hope of the Gospel, Col. 1.23. And such as Faith believeth; for, Faith is the ground of things hoped for, Heb. 11.1. And, By Faith we wait, Gal. 5.5. Faith is the Mother, Hope the Daughter; Faith brings forth Hope, and Hope nourisheth Faith: for except a man hopes and waits for that which he believes, his Faith will soon decay; and according to the quality and quantity of Faith, is the quality and quantity of Hope. Thus Hope distinguisheth the Faith of Christians from the Faith of Devils and Reprobates, and from Temporary Faith. A man hath never Faith to believe, but he hath Hope, which makes him expect what he believes; yet true Hope may be mingled with Fear: for if there be nothing but Hope, it is a sign that Hope is not good. This lively Hope makes us labour for the accomplishment of what we believe, it keeps our heads above the waves of Adversity, without which, of all men a Christian is most miserable, 1 Cor. 15.19. it being simply and absolutely necessary to Salvation, for where no Hope is, there is no Faith: And as it is true, That no man can hope, except he first believe the Promises; so it is as true, That Faith is necessarily upheld and nourished by Hope. Faith is Hope's Foundation, Hope Faith's Nourishment; Faith believes the Promises, Hope waits for the fulfilling of them; Faith believeth, and is persuaded of life Eternal, Hope looketh when it shall be revealed: for this cause Paul saith, We are saved by Hope, Rom. 8.24. The Love of God is a holy Disposition of the heart arising from Faith, Love. whereby we cleave to the Lord, with a purpose of heart to serve him, and to please him in all things: which Love is so Necessary to Salvation, as he that hath it not, is in a cursed and damnable condition; he is not in Christ if he do not love, for there is a tye between all these, Faith, Repentance, Love, therefore they are used promiscuously: And indeed, if we Love not God, we rob him, for he bought us to be his; that is, to love him, otherwise we rob God of ourselves. Now the way to Love God, is, To pray earnestly, to acknowledge the power of the Holy Ghost; to go to him, and say, Lord, of myself I am not able to do it: This acknowledgement of the power of the Holy Ghost, is the way to prevail; for unless the Holy Ghost kindle this fire of Love in us from Heaven, we shall no more have it then cold water is able to heat itself: Though the Preachers speak with the tongues of Angels, yet shall we not be brought to love the Lord till he show himself to us, till he opens the cloud, and shows us the Light of his countenance. It was Moses his Prayer, Show me thy Glory; that is, thy Excellency, which is exceeding glorious: Moses asked not this to no purpose, to satisfy his fancy, for then the Lord would not have heard him, but that by the better knowing the Lord, he might love him the more; for a principal means to the love of God, is the knowledge of God: and indeed, therefore we love him not, because we know him not: This is the reason the Angels and the Saints love him most, because they know him most; and why in heaven when we shall be present with him, shall we love him so abundantly, but because we shall then know him face to face. The Fear of God, Fear. is To acknowledge the infinite Anger of God towards sin, his great Power to punish sin, his Wisdom and Justice, and that Right and Dominion which he hath over all Creatures: which Fear is a great part of the Worship of God, and one infallible Sign of the true Religion; for that Religion is true, wherein God is truly worshipped, and that is but one, and in it only men shall be saved: Which true Christian Religion, is a Spiritual Band, whereby men in a certain holy Reconciliation are made one with God, and are kept in his Love and Fear, that at length they may be made partakers of his heavenly Glory, and of blessed Life. And though all grant that to be the true Religion which hath been delivered by God himself, yet which may be that Religion delivered from above, will never be agreed on amongst men, till our Lord Jesus returning to Judgement decide the Controversy. Now we must not understand this Fear to be a servile Fear, arising from a knowledge, and an accusing of sin, and from a feeling of God's Judgement and Anger against sin, and is a shunning and hatred of God and Punishment, not of sin; and is so much the greater, how much the more certain expectation there is of everlasting Damnation, and how much the greater despair there is of the Grace and Mercy of God; But the Fear required in this Commandment, is a Filial Fear, such as Sons bear towards their Parents, who are sorry for the anger and displeasure of their Father, and yet notwithstanding are always persuaded of the love and mind of their Father towards them. So that the Fear of God in the Regenerate in this life, is an acknowledging of sin and the wrath of God, and an earnest grief for the sins committed, for the offending of God, and for those calamities which by reason of sin both we and others sustain, with an earnest desire of avoiding those evils by reason of the knowledge of that Mercy which is showed unto us through Christ, Mat. 10.28. Thus God alone is the proper object of Fear, for what fear is due to man, is due to him only in and for the Lord, whose Image he beareth more eminently by virtue of some Authority or Dignity pertaining to him, which is to be feared: And the extent of this Filial Fear of God is so large, as without it other holy Duties cannot be well performed: yea, the whole Worship of God is often comprised under it. Thus Mat. 4.10. Christ expresseth the Text, Deut. 6.13. And thus Mat. 15.9. Christ expresseth the Text, Isa. 29.13. The Vices contrary to the Virtues in general, contained in this Commandment, are chief these; viz. Atheism, Ignorance, Profaneness, Inward Idolatry, Rebellion against God, Doubting of his Promises, Desperation, Impatience in Adversity, Inconstancy in God's Worship and our own Vocations, Falling away from the Truth of the Gospel, Rashness, which adventureth upon unnecessary dangers, under a colour of God's Providence, Pride, Disdain, Ambition, and Faint-heartedness in good things: All which are forbidden in this Commandment, yea all particular Vices specially contrary to each Virtue commanded therein: The chief of both which are here again touched, in the same order they have been already glanced at: And first of Knowledge. The Principal Virtue required in this Commandment, is the knowledge of God, which in particular hath four Branches: 1. To know that there is a God; and this is known either by the book of Nature, The Works of God, or the book of Grace, Confessing it in our hearts by actions agreeable, as well as by language in our mouths, else we sin in Atheism. 2. To know the true God, else we sin in Idolatry. 3. To know this true God is but one, else we sin in Polytheism. 4. To know of what nature this true only God is, else we shall do nought but sin. The Knowledge of God is either 1. Simply and absolutely Perfect, whereby God alone knoweth himself: Or 2. Not simply and absolutely perfect, whereby Angels and blessed men know indeed the whole and entire Nature and Majesty of God, as being most simple; but they know it not wholly, that is, they so far only understand it, as he revealeth it unto them, and their Natures are capable of. So likewise the Knowledge of God is twofold: 1. General, to know God to be such an one as he hath revealed himself in his Word to be: without this we cannot be saved, yet this alone doth not save. 2. Particular, to know him to be such an one to me in particular, as he hath revealed himself in his Word to be in general: This requireth Faith. Again, the Knowledge of God is twofold; viz. 1. Literal, which hath been in men either from the Creation, or is wrought in their minds of the Holy Ghost by the Word, which hath not accompanying it an endeavour and desire of framing and conforming themselves unto the Commandments of God. This is only a Speculative or Theoretical Knowledge, informing the judgement, but not reforming the mind; and this a wicked man may have in a greater measure than some Christians, yet notwithstanding may be damned: for this Knowledge is true only in regard of the Object, but is false in regard of the Effect. 2. Spiritual, or true, lively and effectual Knowledge, which is kindled by the Holy Ghost in our minds according to the Word and by the Word, working in the will and heart an inclination and desire to know and do what God commandeth. This is Saving or Practical Knowledge, when the whole man is transformed into the obedience required, and labours to practise what he knows of God. The Imperfect Knowledge of God, which men have in this life, is of two sorts: 1. Christian or Theological; received from the Doctrine of the Prophets and Apostles. 2. Philosophical; received from the Principles and general Rules naturally known unto men, and from the beholding of the works of God in the nature of things. The true Knowledge of God necessarily required of us, consisteth in these points; viz. 1. We must confess and acknowledge him to be the Sovereign and highest good, Dan. 4.32. 2. We must depend upon him, and put our whole trust in him alone, not in Men or Angels. 3. We must give him thanks for all his Blessings, not only in prosperity, but in adversity also, by doing what he commandeth, and avoiding what he forbiddeth. 4. We must seek the knowledge of his Ways and Word, and increase in the knowledge thereof. 5. We must draw near unto him in time of need, and at all times, as to the Fountain of all goodness, with all reverence and humility, by hearty and fervent prayer. 6. We must yield all obedience unto him in his Word, without which our Hearing the Word will but hasten and further our Condemnation. Rules directing us what our Knowledge ought to be: 1. Our knowledge must be according to our Age, 1 Cor. 14.20. 2. It ought to be according to the means that God hath afforded us, Heb. 5.12. Luke 12.48. 3. It must be answerable to the gifts that God hath given us, Mat. 25.14, 15. Luke 12.13. 4. We must all labour to have so much, as that we may be able to give an account of our Faith, when we shall be called thereunto. We must practise what we know of God, for these Reasons: 1. Knowledge without Practice, procures the greater Judgement of God upon us, Luke 12.47. 2. Without Practice we must never look to come to God's Kingdom, Mat. 7.21. 3. By Practice we do glorify God our heavenly Father, Joh. 15.8. 4. By this Practice we know that we are Gods good Trees, Mat. 7.17. 5. If we Practise not what we know, we are more inexcusable then before we had knowledge, 2 Pet. 2.21. The way or means to attain unto sound & saving Knowledge; viz. 1. Earnest Prayer to God for the help of his Spirit to assist us, to illuminate our understandings, and to teach us how to profit aright by Reading the Scriptures, Psal. 119.18. & 66. 2 Chron. 1.10. James 1.5. 2. A careful and reverend Hearing of the Word of God, 1 Cor. 1.21. Rom. 10.14. 3. To exercise ourselves constantly in the Reading of the Scripture; To search the Scripture, 2 Tim. 3.15. Psal. 19.7. 4 Godly Conference one Christian with another, especially with the Pastor, Mal. 2.7. A sober and reverend Conference about the Scriptures with others, to minister help and comfort one to another. 5. To lay before us the grounds and practice of Christian Religion. 6. To labour for true Humility, 1 Pet. 5.5. Psal. 25.9. 7. To practise what we know; for Practice begets Experience, and Experience Knowledge. The Signs of sound knowledge; 1. When we put all in practice that we know, 1 Joh. 2.3, 4. 2. True love of our Brethren, 1 Joh. 4.7, 8. 3. A faithful hearing of the Word, with care to practise it, 1 Joh. 4.6. 4. A filial Fear of displeasing God in any one action, Mal. 1.6. 5. A true Humiliation in the sight and knowledge of ourselves. Motives to stir us up to labour for knowledge 1. The Excellency of it, it is the first Grace God bestows upon any. 2. The Profit of it, Dan. 11.32. Prov. 3.13. Psal. 91.14. Joh. 27.3. 3. The Necessity of it, for without it we are without all saving grace, and in no degree to Salvation, Eph. 2.12. To apply the knowledge of the Nature of God to myself in particular, I must know, 1. That he is a Spirit; To worship him in Spirit and in Truth. 2. That he is Eternal; To Crown me if I obey him, to Condemn me if I disobey him. 3. That he is Omnipotent; To rely and depend upon his Providence. 4. That he is Just; To leave my wicked ways, and to restrain myself from sin. 5. That he is merciful; To turn unto him by Repentance. 6. That he is Omnipresent; To carry myself as in his Presence. 7. That he is Omniscient; To keep my heart upright before him continually. 8. That he is Infinite; To stand in awe, reverence and fear of him. The Vices repugnant unto the knowledge of God; viz. 1. Atheism, which is the Acknowledgement of no God. 2. Ignorance, or not knowing the true God and his Will. 3. Errors conceived, or false Imaginations and Opinions of him. 4. Profaneness, which is a Regardlesness of God and of his special Service. 5. Magic, Sorcery or Witchcraft, in such as desire the help of it, as well as in those who use it. 6. Superstition, Soothsaying, Observation of Dreams, Divinations, Signs and Predictions, or Foretellingof Wizards. 7. All trust or confidence reposed in the Creature. 8. Idolatry; whether Inward, when another is worshipped then that one true God, or when the Worship of God is given unto Creatures, by Praying unto them, Trusting in them, or Setting the heart upon them, which kind doth properly belong unto this First Commandment: or Outward, when though the true God is worshipped, yet after another manner than God himself hath prescribed. 9 The contempt of God, which is to know those things of God which are true, but not to be moved thereby to love him. Were all the Wisdom of the East in one Comprised: Couldst thou discourse with Solomon, From th'Isop to the Cedar; or of aught In Heaven, Earth, Hell: Couldst thou foresee a Thought, And so prevent it; or by strength of Brain (When 'tis thought) Argument it back again: Hadst thou all Arts and Sciences refined, Couldst join East to West, or divide the Wind: Were't thou for Wisdom the World's Nurse or School, And knewest not God, thou were't a damned Fool. §. 2. Of Faith or Trust in God. THe second Duty required in this Commandment, is, To Trust in the only true God, and in him alone to put all trust and confidence, Psal. 20.8. This is Faith, by which whosoever is united unto Christ, the same is Elected, Called, Justified, Sanctified, and shall be Glorified, Joh. 3.36. & 5.24. By this Faith is not meant an Historical Faith, as to know and think all those things to be true which are manifested from above, either by Voice or by Visions, or by any other manner of Revelation, and are taught in the Books of the Prophets and Apostles, and thus to be persuaded of them for the asseveration and Testimony of God himself, firmly assenting to the truth of those things contained in the Scripture, for the Authority of God that spoke them: which Faith is good in itself, but made ill, yea sin by them that cannot apply it. Thus Simon Magus is said to have believed, Acts 13. By this Faith is not meant a Temporary Faith, as to assent unto the heavenly Doctrine which is delivered by the Prophets and Apostles, to profess it, and to rejoice in the knowledge thereof, and to glory therein for a time; yet not for any feeling of God's grace towards them, but for other causes whatsoever, and therefore without any true Conversion, and final perseverance in the Profession of that Doctrine; for this kind of Faith is led as in a string with the commodities of this world, and with them doth live and die. By this Faith is not meant the Faith of working Miracles, which is a special gift of working Miracles; that is, a certain persuasion springing from an especial Revelation and Promise of God, whereby a man firmly resolveth, That some extraordinary or miraculous Work, and contrary to Nature, shall come to pass by God's Power, which he hath foretold, and would have to be done in the Name of God and Jesus Christ, 1 Cor. 13.2. which Faith so flourishing in the Primitive Church, ceaseth in those days, for that the Doctrine is now sufficiently confirmed, so sufficiently indeed, as he that will not now believe without a Miracle, may stand for a Wonder himself. But by this Faith is meant Justifying Faith, wrought in the hearts of the Elect by the operation of God's Spirit, grounded on God's Promises, whereby we do undoubtedly believe that God hath freely forgiven us all our sins, applying Christ Jesus in particular to be our Saviour and Redeemer. From this Faith God's people can never finally and totally fall away; howsoever it may be sometimes shaken, obscured and eclipsed, so as it may not so manifestly appear at one time as at another; and this Faith is incident only to the Elect, Acts 13.48. For it is a principal Grace of God, whereby man is engrafted unto Christ, and thereby become one with Christ, and Christ one with him, Eph. 3.17. By this Faith in Christ, we are partakers of the Merit of the Death and Resurrection of Christ, so as it is Satisfaction for us, and Forgiveness of all our sins; a special grace or habit infused into the Soul by the Holy Ghost, whereby we are enabled to believe, not only that the Messiah is offered unto us, but also to take and receive him as a Lord and Saviour. Thus Justifying Faith cometh not, neither proceedeth or ariseth out of the instinct of Nature, neither out of sense or experience, neither out of Demonstrations or Reasons borrowed from Philosophy but it cometh and dependeth of a peculiar and supernatural Revelation or Divine Testimony, it proceedeth from the Holy Ghost, who kindleth it in our hearts by the Preaching of the Gospel, Eph. 2.8. and confirmeth it by the use of the Sacraments, Mat. 28.19, 20. Now we are not said to be made Righteous through Faith only, or that we please God through the worthiness of mere Faith; but because only the Satisfaction, Righteousness and Holiness of Christ is our Righteousness before God, 1 Cor. 1.30. and we cannot take hold of it, or apply it to ourselves, any other way then by Faith, 1 Joh. 5.10. Yet Faith without Righteousness is Presumption, as Righteousness without Truth is Hypocrisy. And thus Faith is as it were an Addition of a New Light to Reason, without which Reason is purblind; and gins to breed in the heart, when the party gins to be touched in Conscience for his sins, and hungers withal and thirsts after Christ and his Righteousness; the first act of the understanding being to assent to the Truth contained in the Promises, wherein Christ is offered, and then the act of the Will to consent unto them, that is, to embrace them. But before a man will be willing to take Christ, the heart must be changed by God, for none will take Christ upon Christ's conditions, till they be throughly humbled, and have their hearts broken, that know what the wrath of God is, and have their Consciences awakened to see sin, till they have been stung with a sense of their sins, till they be heavy, and have felt the weight of Satan's yoke, till than they will not come under the yoke of Christ, and then they will come in, and be glad they have Christ, though on Christ's conditions. Thus as the children of Israel being stung with fiery Serpents, and that unto death, were healed by looking unto the brazen Serpent erected by Moses; so when we are stung by the old Serpent, Sin and Death, we must ever remember by Faith to look upon Christ. Now we are said to Take Christ, when we so take him, as to bring him into our hearts to dwell there, when we are knit to him and he to us: But some men cleave to Christ, not because they have any good ground, but because they want Temptations to a contrary way; therefore it is Gods usual manner when men seem to Take Christ, and to believe in him, to put them to the trial, to see what they will do, whether their Faith will work or no: For when to such as take Christ for love of the good things by him, and not for love of his person, other commodities are presented, that are present and sensible, and in their apprehension greater than those by Christ, than they let Christ go again, and their Faith proves uneffectual; like those that marry not for Love, but for Wealth; the manner of these men is to seek mercy and not grace: yet may we look upon our own advantages by Christ, but not on that alone. Thus when a man is drawn from God, it is either by some offer of some great benefit or some great evil which he is put in fear of; in both which Faith is that Vnum Necessarium to keep thee from sinning, for it is Faith's office to guide our lives, so as that we be not overcome by Adversity, nor drawn aside from God in Prosperity. Now that Faith that saves, must be effectual Faith, it is the effectualness of Faith only that God requires; that is, if there be any effectualness in man that comes not from Faith, God requires it not, but if we labour to grow in Faith, we shall be enabled to do the duties of New Obedience; but if we have not the ground, all that we do is but in vain: Therefore when we find any coldness, weakness or languishing in the Graces we have, increase Faith, and all other Graces will grow. This effectual Faith is wrought, or our Faith is made effectual by the Spirit of God, it is not in our own power, of ourselves we are not able to believe; if God himself put not his hand to the work, no man is able to believe, because naturally man hath a hard heart. So for an holy life, when we have believed and accepted the Righteousness that is offered us in Christ, when that is done, it is God's part to frame and fit us for an holy life: for after that a man is Justified by Faith, Christ Sanctifieth him, and it is he that carries him afterward through his whole life in a holy conversation. And as Christ is thus made unto us Justification and Sanctification, so is he made unto us Redemption also; for he delivers us from the least evils as well as from Death Eternal, and Hell itself: yea, there is no evil that the Saints are freed from, but it is purchased by the Blood of Christ, which is over and above some general works of God's Providence that all men taste of. Now though there be sufficiency in Christ to save all, yet none have benefit by it, but those that receive it as they ought, that is, as a Lord as well as a Saviour: We must therefore come to God as with a full heart, so with an empty hand, for Faith doth its work best alone; for all that Faith hath to do, is only to Take from Christ that Righteousness which we want ourselves: And without this Faith, God regards not the best Moral Virtues; the Moral man, what he doth, he doth it of himself, and through himself, and for himself; but he that doth what he doth by Faith, doth it of Christ, and through Christ, and for Christ: for we must receive all from Christ, and do all for Christ, and all by Faith. Faith worketh in us a love to God, and presenteth to him a perfect Righteousness; and this Faith is the sum of the Preaching of Christ and his Apostles. Now God requires no more but a Willingness in Earnest to come and take Christ, he will make thee able afterward to do the rest, for God never gives his Son to any, but he gives them the Holy Ghost, the Spirit of his Son, also. And we must know, That Faith admits degrees, and that every Christian ought to grow from degree to degree, Rom. 1.17. for though the weakest Faith may be a true, and so a Saving Faith, yet if this small measure of Faith be not edged on with a longing fervency after fullness of persuasion, and seconded with an assiduous serious endeavour after more perfection, it is no sound and saving Faith, but only a counterfeit show or deceiving shadow. The least Assent to, the least Belief of the Promises, so it be sufficient to overbalance the Scale of Doubting (which is called the least degree of Faith) brings us to Christ, and make us willing to Take him, and is Faith, though it come not to the full degree, though it hath some doubting, some fears: And afterward we shall be more fully and better persuaded, which adds to the degrees. For Faith, though it be mingled with some doubtings and fears, may be effectual, though not perfect, for there is a Doubting mingled with the best Faith; so it be but such a Doubting as does not overcome, it may stand with true and sound Faith. If a man hath so taken Christ, that still he is growing, still his Faith is prevailing, still overcoming these doubts and fears from day to day, he is better and better resolved, if it be thus still on the growing hand, it is a saving and effectual Faith; yea, it is not Faith except it hath some Doubting, except there be some fears, some troubles within, that resist this Faith, and strive against it; for there is no man that hath perfect Faith, especially at the first, or afterward, so as to set his heart fully at peace. So that it is said of Doubting, in this case, as we say of Thistles, They are ill Weeds, but it is a sign the ground is fat and good where they grow: So Doubting, as it is a thing that resists Faith, is bad, but it is a sign the heart is good where it is; so that where there is no Questioning, there is all Flesh. And a man may have a saving Faith, though he want the comfortable Assurance thereof in his own knowledge, which is the reflect act of Faith: For as some men have a persuasion of the forgiveness of their sins, yet not savingly believe; so a true Believer may have but a weak persuasion of the forgiveness of his sins, but that Faith which is joined with Love, is infallibly true, but disjoined thence, is false; and the smallest Faith, yea the weakest, may yet be a sound, true and saving Faith; it is not the difference of degrees and measure that takes away the nature of it: For Faith, in regard of the extent of it, admits degrees, not because the Habit is increased, but because the Revelations and Objects are more; and therefore those poor Christians that are yet ignorant, may have a true habit, and as true a Grace in the heart: And though a man be more conversant in the Scripture, knows more than they, hath more Revelations, and in that sense though he hath a greater Faith than the other, yet the other hath a like precious Faith with him in regard of that Grace. Nor do Infirmities break the Covenant betwixt God and those that have once taken Christ, and have true Faith, though in the least degree. Now in Taking Christ, the stronger the Will is, by how much stronger Assent the Mind and Understanding gives to those Truths which concern Justification delivered in the Scripture: And we must labour to believe hard things, like Abraham; or easy things propounded with slender Arguments, like Nathaniel: for if we believe in difficult cases, God will make us with facility to believe them another time: We must labour for the extent of Faith, for the multitude of Revelations, to be filled full of Faith, as Barnabas is said to be, and this is by studying the Word much, for therein will God reveal this. This Faith is the Mother of all Sanctifying Graces, for by it we are engrafted into Christ, and so live the life of Faith, the life of God; the fruits of Faith are almost infinite, for all the several and distinct branches of Piety and Charity, if they be rightly performed, are fruits of Faith: And where there is a true Faith, there is a secret persuasion wrought in the heart, whereby God assures us that he is ours and we are his; for we may know, and be assured that Christ died for us, and Redeemed us in particular, if we can find in ourselves that we have true Faith in Christ, and true Repentance for all sins: And we may be assured of our Vocation, if through the Mystery of the Word, seconded and made powerful by God's Spirit, we are quite altered and changed from our former evil lives, and have attained unto Faith and Repentance. And we may be further assured, That we are Redeemed, and are the children of God, if we find that we have the Spirit of God dwelling in us, which if we want, we are none of Gods; which if we have, it will appear by the fruits of the Spirit in us: for as Exercise begets Health, and we are made fit by Health for Exercise; or as Acts beget Habits, and Habits are means to exercise those Acts: so Assurance grounded upon the Promise, enableth, enlargeth and increaseth Sanctification, and Sanctification increaseth Assurance; but first see Faith, and then the other as fruits of it. Now Faith is wrought in us thus; The Spirit comes and shows Christ to us, and not only the profit we have by him, but the beauty and excellency of him: it shows us what Grace is, and makes us love it, and then shows us Mercy: Out of this we come to long after Christ, and to say, I would I had him. Now to this work he adds a second; Christ comes and tells a man, I will have thee, he comes and shows himself, discovers himself, and speaks plainly to him, I am willing to marry thee: Now the longing Soul hearing those glad tidings, embraces the motion, and the work is done. We may know whether this Faith be wrought in us, by reflecting upon our own hearts, and considering what actions have passed through it; for the works of Faith are manifest: And we must use Faith in comforting ourselves, for whatsoever Christ hath by Nature, we have it by Grace, when we have Faith: if he be a Son, we are Sons: if he be an Heir, we are Heirs, etc. yea, Faith makes a man regardless of all earthly things. Those that have Faith, are able to use it of themselves; but many have it that do not use it: and though God doth work in us all the work of Faith as it is received, yet know, He doth not work in us only, but by us, he makes us Instruments: yea, we shall be called to an account for the Talon of Faith, if we have it and use it not: and if we use it not, we shall have little enough o● it, for the using of it is that which strengtheneth Faith, and makes it effectual. Now that we are saved by Faith, appears from these places of Scripture, Joh. 3.16. Rom. 1.16. & 3.28. Eph. 2.8. Mark 16.16. Rev. 21.8. 2 Thess. 2.11, 12. Gal. 3.7, 9 Luke 7.50. Yet know, That a man is not saved by Faith simply as it is Faith, for it doth not in its own nature merit Salvation, but it is said to save us in respect of its Object, which is Christ; not as it is a gift, quality or property, but as it is an Instrument to apprehend and apply this Object, so that we are saved by Faith as an Instrument, not for Faith as a Cause: So Faith alone is said to justify us, but that Faith which is alone, without other Graces, doth not justify us; neither were ever any justified by Faith without Works. For Faith is not only a Persuasion that our sins are forgiven, but also a through Repenting that our sins may be forgiven; not only a Persuasion that the Promises are true, but a Holiness of living, that we may have a share in those Promises; not only a Persuasion that the Scripture is true, but an Obedience to Gods Will revealed therein; not only a Persuasion that Christ died for my sins, but also such an uprightness of walking, as that I crucify him not again by my Lusts: for Faith doth not only work a good meaning in us, but it doth work power in us to do good, and to mortify our affections; for where Christ dwells indeed, he gives power against sin, and that by his Spirit; and where the Understanding is fully convinced, the Will and Affections follow: Faith, and the Desire of satisfying Lusts, cannot stand together; and he that trusts not God for Earthly things, cannot trust him for matters of Salvation: for, if we have Faith in the main, we will have it in particular cases. We are said to Believe three manner of ways; viz. 1. We believe one God; that is, we believe that there is a God. 2. We believe God; that is, that God is true touching his Promises: These two ways Infidels, yea the Devils believe and tremble. 3. We believe in God; that is, according to those Promises to put our whole trust and hope in God. In the Doctrine of the Church mention is made of four sorts of Faith: 1. Historical, when men believe the Bible's History: This saves not, James 2.19. 2. Temporary, when men believe only for a time; neither doth this save. 3. Miraculous, proceeding from special Revelation, which is now out of use. 4. Justifying, this is the true faith, and this saves. Historical Faith, being an Assent of heart to the Truth of God's Word, is twofold: 1. Infused, which is wrought in us by the illightning Spirit of God, and staying itself upon his Authority, immediately relying thereon. 2. Acquired, which is produced by the light of Reason, Discourse, and created Testimony: This is that which may be found in Devils. Again, Faith is twofold; viz. 1. Legal, when we believe the Promises, or more specially the Threaten of the Law, which we are bound to believe. 2. Evangelical, when we believe the Promise of the Gospel, applying it to ourselves. For the right understanding of Faith, what it is, these things are chief requisite to be known, and seriously to be considered; viz. 1. The principal Efficient Cause thereof, which is the Holy Ghost, Eph. 2.8. 2. The Instrumental Cause; that is, the Preaching of the Word, and use of the Sacraments. 3. The Formal Cause; that is, a certain Knowledge, and a sure and full Confidence in Christ. 4. The Object of it; that is, whole Christ, and his Benefits promised in the Word. 5. The Subject wherein it remaineth, of Place where it is, which is the Understanding, the Mind and Will. 6. The Manner how it Justifies; viz. As an Instrument. 7. The Actions of it, which are these principally; viz. To Reconcile or Justify. To Pacify the heart. To Purify or Sanctify. 8. The Final Cause thereof, which is 1. The Glory of God. 2. Our Salvation. Saving Faith comprehendeth these three things; viz. 1. Knowledge, or the right conceiving of the necessary Doctrines of true Religion, especially of those which concern Christ, our Redeemer. 2. Assent, when a man knowing this Doctrine, doth further approve of the same as wholesome Doctrine, and the Truth of God, directing us aright unto Salvation. 3. Application, when we conceive in our hearts a true persuasion of God's Mercy towards us particularly in the free pardon of all our sins, and for the Salvation of our Souls. Or thus, In Justifying Faith these six things are necessarily required; viz. 1. A true understanding of God's Word, so far as is necessary to Salvation, Rom. 10.14. 2. An Inward Assent and Consent unto the Word, Joh. 17.17. Rom. 7.16. Isa. 1.19. 3. A Profession of the Word and true Religion, not for any sinister respect, Rom. 10.9, 10. 4. An Approbation, Joy, Delight, Love and affecting of this Word. 5. A true and sound Application of Christ to our own particular selves, Heb. 10.22. 6. A continual Declaration of our Faith by the continual practice of good works, Jam. 2.26. The order which God useth in working Faith; viz. 1. He worketh on the understanding, enlightening it by his Word, as in all Fundamental necessary Points of Christian Religion, so in these two especially: 1. In the Misery of a natural man, which the Law discovereth. 2. In the Remedy thereof, which the Gospel revealeth. 2. He worketh on the Will, and thereon also two especial Works; viz. 1. In regard of man's Misery, as to be pricked in heart, grieved in soul for sin, and wounded in conscience. 2. In regard of the Remedy, to desire above all things in the world one drop of the infinite Mercy of God, and to give all to have Christ. How the Holy Ghost worketh Faith; viz. 1. By enlightening the mind that it may understand the Word. 2. By moving the Will, that it may assent unto the Word once understood. 3. By putting an efficacy in the Law; for though the Law be fit to humble a man, yet is it no worker of Sanctification. 4. By showing the excellency and riches of Christ. 5. By assuring us that these things are ours. As in Faith there must be 1. The Understanding to apprehend Christ. 2. The Will to accept and lay hold on him. So therein are these things required: 1. To know the Promises of Righteosness and Life Eternal by Christ. 2. To apply the Promise with the thing promised, which is Christ, unto ourselves. How to apply Christ truly to ourselves: 1. Lay a Foundation of this Action; that is, in the Word, and in the Ministry of the Word. 2. Practise upon this Foundation; that is, to give ourselves to the exercise of Faith and Repentance, which stands in Meditation of the Word and Prayer for Pardon; when this is done, God gives the sense and increase of his Grace. When we resolve to Take Christ, God gives us power and ability thereto; but the rejecting of Christ is the greatest sin, and none shall be so much laid to our charge at the Day of Judgement: Let these Considerations move us to Take Christ: 1. The Danger in not taking him. 2. The Benefit in taking him. 3. The Certainty of having him. The things which must concur in the Will to receive & take Christ; viz. 1. There must not be Error Personae; this excludes ignorant men, that take not Christ indeed, but in their own fancy. 2. There must be the right Form of taking him, as a renouncing of all things else: This must be observed, Christ must be taken only and alone. 3. There must be a complete Will concurring to this Action, which excludes all wishers and woulders. 4. There must be a deliberate Will, which excludes those that only in a good mood would take Christ. 5. The Will must be true and free, excluding servile Fear, in perilous Necessities, or at times of Death, etc. It is the Righteousness of Faith by which alone men can be saved now in the time of the Gospel; which Position may be opened by the Answers made to these six Questions; viz. 1. How this Righteousness of God saves? Ans. As Adam's Unrighteousness condemns. 2. How it is offered to us? Ans. By free gift as the Father gives his Land. 3. To whom it is offered? Ans. To all that will accept it. 4. Upon what Qualifications? Ans. None as proexistent. 5. How it is made ours? Ans. By Faith applying it to ourselves. 6. What is required of us when we have it? Ans. 1. To love Christ. 2. To Repent. 3. To part with all for him. 4. To suffer for him. 5. To do for him. The reasons why the Righteousness of God is ours by Gift; viz. 1. That no man might boast in himself, but he that rejoiceth may rejoice in the Lord. 2. That men may learn to depend upon God for it, who will have no man challenge it as due, for it is a mere Grace, Rom. 4.16. 3. That it might be sure to all the Seed, even to Gentile as well as to Jew. There is a double consideration to be had of Faith; viz. 1. As it works; As a Quality: and so it hath nothing to do with Justification. 2. As it Receives; As an Instrument: So it justifies, and that not by altering the nature of sin; that is, by making sin to be no sin, but by taking away the efficacy of sin, that it doth not condemn us: daniel's Lions were Lions still, though God at that time took their fierceness from them; and so was it with Paul's Viper. Faith's double Act: 1. The Direct Act of Faith, by which we apprehend and take Christ. 2. The Reflect Act, by which we know and are assured that we have apprehended and taken Christ. Faith hath also this double Quality: 1. To lay hold of Christ offered. 2. To empty a man of all things else whatsoever; especially 1. Of all opinion of Righteousness in himself. 2. Of all opinion of strength and ability to help himself. Faith admits Degrees in four respects; viz. 1. In Persuasion, That Christ is offered, that he is ours, that he is given by God the Father. 2. In regard of the difficulty and hardness of the things to be believed. 3. In regard of the Extent of it, when there are more things revealed to us. 4. In regard of the Proof; and here as the Evidence of Sanctification is more, so is the Assurance. Opinion is but an Assent to the Truth, with a fear lest the contrary may be true: So that Faith and Opinion differ in these three things: 1. In the Object, which is something in its own nature uncertain: but Faith pitcheth upon the Word of God, which is in its own nature infallible, and cannot deceive. 2. In the working; Opinion being a matter of Speculation, and no more, Faith a matter of Practice: but that is not all. 3. In overcoming Doubts; for Opinion goeth no farther, but stays in a Doubt, but Faith proceeds to full Assurance. To be rooted and grounded in Faith, is, To have the first ground right, and so to proceed from one to another: As thus, 1. Steadfastly to believe the Scriptures in general. 2. All the Promises, therein contained, in particular. 3. To apply and appropriate them to ourselves justly, and upon good ground. No man knoweth what Justifying Faith is, but he that hath it: whose true Properties are these; 1. He being convicted thereof in his Conscience, knoweth, that whatsoever things are spoken in the Scriptures, are true and Divine. 2. He findeth himself bound to believe them. 3. He is certain, That through Christ's Satisfaction he is received of God into favour, and is endowed with the Holy Ghost, and is by him regenerated and directed. 4. He applieth to himself all those things concluding that they belong unto him. 5. He rejoiceth in the present Blessings which he hath, but most of all in the certain and perfect Salvation to come: And this is that peace of Conscience which passeth all Understanding. 6. He hath a Will to obey the Doctrine of the Prophets and Apostles, without any exception, in doing or suffering whatsoever is therein commanded. 7. He is certain that his Faith, though it be in this life imperfect and languishing, and often very much eclipsed, yet being builded upon the Promise of God, which is unchangeable, doth never altogether fail or die. Faith is said to work four ways; viz. Towards 1. God, by a quiet and peaceable Conscience, grounded on God's love, Rom. 5.1. 2. Our Neighbour, by mutual concord, especially in matters of Religion, Acts 1.14. 3. Ourselves, by Patience with joy and thankfulness in Afflictions, Rom. 5.3, 4. 4. The Devil and the World, by victory over their Assaults and Temptations, 2 Joh. 5.4, 5. 1 Pet. 5.8, 9 The work of Faith towards God: 1. Peace in Conscience, from our Reconciliation with God, Rom. 5.1. 2. Love towards God and Christ, Luke 7.47. 3. Hope of the Glory of the Sons of God in the world to come, and joy in troubles, Rom. 5.3. 4. Boldness to speak unto God, grounded on a sure confidence in him, Eph. 3.12. 5. A Confession of the Truth, 2 Cor. 4.13. Rom. 10.10. 6. Obedience to God, Rom. 1.5. for which Abraham is chronicled as the Father of the Faithful. 7. A Perseverance and Constancy in the Truth of Christ, Joh. 6.68. And a commending of our Souls to God, Acts 7.59. The work of Faith towards our neighbours: 1. A knitting of the minds of men one towards another, Acts 1.14. 2. It extendeth Brotherly love even to our Enemies, 1 Tim. 1.6. The work of Faith towards ourselves; viz. 1. It makes us entertain with joy and thankfulness God's loving Chastisements, Rom. 5.3, 4. 2. A Resting upon his Providence and Promises for Blessings Temporal and Spiritual, Mat. 6.25. 3. It affects our hearts with comfort, strengthening them against all troubles, Joh. 14.1. 4. It worketh in us a hatred of sin and of our former ways with shame and grief, Joh. 12.46. A thing may be said, not to be done of Faith, three ways; viz. 1. Conscientia Dubitante, when a thing is done with a doubting or unresolved Conscience, as in those that are weak in knowledge. 2. Conscientia Errante, thus the Mass-Priest sinneth in saying Mass, though in his Conscience he think it the Ordinance of God. 3. Conscientia Repugnante, though upon Error and false judgement of the Conscience, it is in the doer a sin: Thus an Anabaptist that holds it unlawful to Swear, sinneth if he take an Oath. In what sense Faith is called Effectual: 1. When it does its proper Office or Function, namely, To Take Christ. 2. When it is true, real and substantial, when it is opposed to vain Faith. 3. When it is an operative, lively, stirring, and a fruitful Faith. 4. When it goes thorough with the work in hand; that is, when it Sanctifieth the heart throughout in respect of parts, and throughout in regard of time, when it brings a man to the end of his Salvation, when it carries a man through all impediments, when it leaps over all difficulties; a growing, pervailing, overcoming Faith. Wherein the Effectualness of Faith consists; viz. 1. In being well built; that is, when the preparation is sound and full by Humiliation. 2. When a man believes the Promises on sure infallible grounds, and sees them distinctly. 3. When the Will takes Christ out of love to him, not his; not out of fear, nor out of mistake. 4. When it turns not only the Will, but all the Affections: when it turns the whole man, when it shoots itself into life and practice. The Causes of Uneffectual Faith; viz. 1. The Taking of Christ upon misinformation, without due consideration. 2. The Taking Christ out of fear, not out of true love to him; as men in sickness. 3. The taking Christ for the love of the good things by him, not of his person. 4. Want of Humiliation that should go before it. 5. Because Faith is not grounded aright: when men falsely take to themselves a persuasion of the Remission of their sins upon an uncertain and wrong ground. The Reasons why God accepts no Faith but such as is Effectual: 1. Because otherwise it is not Faith, for it is dead. 2. Other Faith hath no Love, which condition is required. 3. Other Faith the Devils have, for they believe and tremble. 4. Else it works no Mortification, for we must deny ourselves. 5. Else Christ should lose the end of his coming into the world. 6. Because good Works are the way to Salvation. The usual means that Satan doth labour with to weaken, shake & cut down the Faith of God's children; viz. 1. By suggesting to the child of God a consideration of the flourishing state of the wicked, how imperiously and prosperously they domineer and revel it in the world, whilst himself lies trampled on by their Insolences, Oppressions, and Profane Censures: But this the child of God may repulse, by considering and understanding with David, the end of these men, how suddenly they are destroyed, perish, and come to a fearful end. 2. He curiously observes all seasons and advantages, therefore if he finds us cast down with some sad and heavy accident, he presently afresh represents unto the view of our Consciences, the many and great sins of our unregeneration in their foulest shape, to cause new unnecessary doubtings, distrusts and fears, to loosen the hold of our Faith: But this the child of God must repel, by reflecting on his All-sufficient Saviour. 3. When the heart of a godly man is sweetly refreshing itself with an Assurance of his future happiness, and eternal enjoyment of endless joys in Heaven, Satan labours to cast into his mind even some thoughts of impossibility of the performance of the Promises of Salvation, and of the attainment of that excellent weight of glory. But this the child of God must resolutely repel by the power of Prayer, knowing that God who hath promised, is Omnipotent, and able to perform; Faithful and true, and will perform. 4. If Satan by the violence of some temptation, be able to hale us again into some gross sin, to which we were principally obnoxious before our Calling, then from thence he draws and enforces upon us uncomfortable and Faith-killing Conclusions, and presently infers upon such relapses, that we have deceived our own Souls, that our Holiness is but Hypocrisy, our Faith but Temporary, and our Conversion but Counterfeit: But this the child of God must overcome by speedy, renewed sound Repentance. The two main pillars which support our Faith in the recovery of Grace: 1. One without us; which is the Author of Grace, even God, in whom the same Cause which first moved him to bestow the Graces of his Spirit on a man, still remaineth to move him to renew his Spirit, and that is even his own free mercy and goodness. 2. The other within us; that is, the Seed of Grace, which is not corruptible, but incorruptible, 1 Pet. 1.23. called The seed of God, 1 Joh. 3.9. which is the holy Sanctifying Spirit of God; and compared by Christ to a Springing well, whence flow Rivers of water of Life, Joh. 7.38, 39 whereby Supply and Repair of Grace, if it fail by reason of infirmities, may be made, renewed and recovered through Repentance. How Faith and Hope differ: 1. Faith embraces the present benefits of God, and his Will towards us; Hope embraces the effects and fruits which are to come of this present and perpetual Will of God. 2. Faith is that which maketh those things to be which are hoped for, and which showeth those things which are not seen: but Hope that is seen, is not Hope: for how can a man hope for that which he seethe? Wherein Faith & Hope agree, viz. 1. In the Author and Worker of them both, which is God's Holy Spirit: For as Faith is a fruit of the Spirit, Gal. 5.22. so we abound in Hope through the power of the Holy Ghost, Rom. 15.13. 2. In the common matter; for both of them are saving and sanctifying Graces: As we are saved by Faith, Eph. 2.8. so also by Hope, Rom. 8.24. And as by Faith the heart is purified, Acts 15.9. so he that hath Hope purgeth himself, 1 Joh. 3.3. 3. In the Ground of them; both being grounded on the Promises of God. 4. In the Properties of Assurance and Patience, Heb. 6.11. & 10.22. 5. In Continuance, which is only till they have brought us to the possession of the Inheritance promised, 1 Cor. 13.13. in which respect Love, which continueth even in Heaven, is preferred before them both. 6. In many excellent Effects; as, A clear and quiet Conscience, An utter denial of a man's self, A casting himself wholly on God's grace, A patiented bearing of Crosses, and perseverance unto the end. The child of God may not doubt of his Salvation for these Reasons: 1. Because it favoreth the Opinion of the Papists against the Truth. 2. The doubting of Salvation wracks the Conscience by a servile and slavish fear. 3. Because it doth quench the motions of the Spirit and all goodness. 4. It taketh away our Patience in Troubles, and willingness to undergo them. 5. He that doubteth hereof, bewrays his ignorance of God's Word, and his unbelief. A man may & aught to be certain of his Salvation from these Arguments: 1. From the Example of Job, Job 19.95. 2. From the words of Paul, 2 Cor. 5.1. Rom. 8.14. 3. It was Paul's own persuasion of himself, Rom. 8.38. 4. The Spirit is the Earnest of our Inheritance, Eph. 1.14. 5. He that believeth shall be saved, Mark 26.16. Joh. 3.16. We may be assured that we are the children of God by these five infallible Signs: 1. By the Testimony of God's Spirit. 2. By a steadfast Faith in God's Promises. 3. By a daily dying unto sin. 4. By a profitable keeping of God's Word. 5. By a careful observation of all God's Commandments. We may be assured that we have the Spirit of God dwelling in us, if we find and feel in ourselves 1. A more love and desire to good things then to evil, and a loathing and hatred of all sin, because it is sin. 2. The fruits of the Spirit, as Love, Joy, Peace, Long-suffering, Goodness, Gentleness, Faithfulness, Meekness, Temperance, Sobriety, Chastity, Holiness, Uprightness, and such like. Two ways to increase Assurance; viz. 1. By the Promises, the sure Word, on which Faith is built. 2. By the fruits of Sanctification in ourselves: Now when we find these languishing, we should go to the first, and the other will be increased by it. We offend about this Assurance three ways; viz. 1. By doubting of our Salvation, as the Papists teach others to do. 2. By Infidelity, not being throughly persuaded of the goodness of God, nor believing his Promises. 3. By grounding our Hope upon our own unworthiness, sins, infirmities, and so not upon God. Six Considerations to help Faith in comforting the soul; viz. 1. God justifies the ungodly. 2. Christ is made Righteousness to us. 3. The Pardon is general. 4. God takes delight in showing Mercy. 5. His Mercy is Infinite. 6. Christ came to pardon the greatest sins. Certain Instances of Faith guiding a man in difficult cases: 1. In confessing of Christ; as in many of the chief Rulers, Joh. 12.12. 2. In praise with men; as in Paul. 3. In case of Profit; as it should have been in Saul touching the fat ; and in Balaam, Judas, Gehazi, Achan, etc. 4. In case of Safety and Danger; as in Saul and the Philistims, and in Joram, Jer. 42. & 43. 5. In great Fears; as in Stephen and Paul. 6. In Pleasures; as in Moses when he left Pharaohs Court. 7. In case of Provision for Posterity. 8. In matters of daily employment. The Titles given to true Faith; viz. 1. It is called the Faith of the Elect, Tit. 1.1. for none but the Elect have it, and all the Elect have it at one time or another: when once they have it, they never utterly and totally lose it. 2. It is called Saving Faith, because it bringeth us to Salvation, Eph. 2.8. 3. It is called Justifying Faith, because it is that means or Instrument which Gods Spirit worketh in us, whereby we apply unto ourselves Jesus Christ, in and by whom we are justified, Rom. 3.28. 4. It is called Sanctifying Faith, because by it God purifieth our hearts, Acts 15.9. How far the sense of Faith may be lost in men: 1. It may be so covered over and smothered, as it may not be discerned, they may for a time have no Assurance of it. 2. All the joy and comfort of it (wherewith they were formerly upheld) may be clean taken away, and they even faint for want of it. 3. No fruits thereof may appear, they may be as Trees in winter: little conscience of any duty, dull in hearing God's Word, cold in Prayer, nothing remaining but a formal Profession, if that. 4. Their Consciences may prove a very Rack, a grievous Torture and Torment unto them. 5. They may think it is like to be recovered with a wet finger, with a light sigh, or a groan: but they may call, cry, and roar again and again, before they be heard. 6. And when they recover it, it may be they shall never attain to that measure which once they had; or if to that measure of the thing itself, yet not of the joy and comfort of it: They may carry the grief of this their Fall to their graves. The difference between Faith and Presumption; viz. 1. Faith driveth a man out of himself, and casts himself wholly on Christ: Presumption makes him boast of himself, and makes him self-conceited. 2. Faith resteth on a sure ground, even God's Word: Presumption relieth only on a man's surmise and mere conjecture. 3. Faith is joined with the use of the means: Presumption not only carelessly neglecteth, but arrogantly contemneth all means. 4. Faith is wrought by degrees; as first by Knowledge, then by Grief, after by desire: Presumption is a sudden apprehension of the mind. 5. Faith makes a man work out his Salvation with a holy jealousy, yea with fear and trembling: Presumption is overbold. 6. Faith makes a man departed from all iniquity, and keep a clear Conscience: Presumption is accompanied with much pollution. 7. Faith is most sure in time of Trial, than the strength of it is most manifested: Presumption maketh greatest flourish when there is least danger. 8. Faith continueth unto the end, and never quite falleth away: Presumption is subject to decay totally and finally. Motives to labour for, and to grow in Faith: 1. Without it whatsoever we do is sin, Rom. 14.23. 2. We cannot please God in any one action without Faith, Heb. 11.6. 3. We cannot hear God's Word with profit, except we have Faith, Heb. 11.6. 4. We cannot Pray without this Faith, Jam. 1.6. 5. We cannot Receive the Benefit of the Lords Supper without it. 6. We cannot be saved without it, Mark 16.16. 7. We must grow in Faith, because we need more strength daily, and daily meet with greater Assaults. 8. We shall hereby grow in joy, and gain the favour and love of God the more. 9 We shall the more prevail in Prayer. 10. By growing in Faith we shall bring the more glory to God. The means of getting Faith, are twofold: 1. Outward, which are either such as both work and strengthen Faith, as the Word of God; or only such as strengthen it, as the Sacraments. 2. Inward (or rather the Cause) which is the Sanctifying Spirit of God, who softeneth, quickeneth, openeth our hearts, making them to bring forth the blessed fruit of faith, 2 Cor. 4.13. 1 Cor. 2.4, 5. The way to obtain and increase Faith; viz. 1. To be vigilant Hearers, and to continue Hearers of God's Word, Rom. 10.17. 2. To labour for a good Conscience, and to keep it when we have it, 1 Tim. 1.19. 3. Godly, effectual and fervent Prayer to God for it, Luke 17.5. 4. The worthy receiving of the Sacrament of the Lords Supper, which though it doth not confer Faith ex opere operato, yet it confirms and strengthens it, 1 Cor. 11.25, 26. 5. That to our uttermost power we use and well employ that ability whatsoever it be, that we have by nature or by special gift. 6. That we resist not any motion of God's Spirit, like the rebellious Jews, nor put off from us the Promises of the Gospel, as if they belonged not to us, and think ourselves unworthy of eternal life. The true desire of the heart after Christ, which worketh Faith, may be known: 1. By the Cause, which is the Gospel, and nothing but it can do it, because by it alone is Christ revealed and offered. 2. By the Order, which followeth upon grief for sin, and despair of succour in ourselves or others. 3. By the Quality, for it is an hearty and true desire, an inward desire of the Soul, and also a vehement and earnest desire, greater than the desire of any other thing can be. 4. By the Fruits, as a conscionable care in using, and fervent Prayer for blessing the means of Faith. 5. By the Continuance of it, which raiseth up, and preserveth an appetite after Christ, even after we have tasted him. The Fruits, Effects & Signs of Effectual Faith: 1. It purifies the heart, and sanctifies the person, therefore Faith and Repentance are put together; a purged and sanctified heart, renewed in Soul and Body, Acts 15.9. 2. The Spirit of Prayer. 3. Peace in the heart, that which passeth all understanding, Peace of Conscience, or Joy resting on God, Rom. 5.1. 4. To hold out in cleaving to Christ; Constancy and perseverance in Christ unto the end, Judas 20.21. 5. The Concomitants of it, which are Love, Hope, Joy, Humility. 6. The justifying of us before God. 7. Our whole Conversion which followeth Faith, and beginneth at the same time with Faith. 8. The fruits of Conversion and Repentance, even good works. 9 Increase of Spiritual and Corporal gifts. 10. Justification, Regeneration, and all the benefits purchased by the blood of Christ. 11. It is an effect of Election, none have it but the Elect, Acts 13.48. Tit. 1.1. 12. The continual working of it, for true Faith is never idle, Gal. 5.6. 13. Hearing of the Word with joy, and practising it, Joh. 10.27. 14. A striving against Doubt, Distrust, Despair of God's Mercy, if we have not attained a full persuasion: And this is acceptable to God, Isa. 42.3. The principal effects of Faith whereby it may be best proved, may be drawn to these two Heads: 1. A quiet Conscience, whence proceedeth 1. A holy Security of mind, having peace with God, resteth secure for Salvation. 2. A Spiritual Joy of heart, in regard of the benefit of Faith, 1 Pet. 1.8. 2. A clear Conscience; that is, a faithful endeavour to approve ourselves unto God, by doing what is acceptable, and avoiding what is offensive to his most excellent Majesty: The ground of this clear Conscience, is Love, for a sense of God's Love worketh love to God; and it is always accompanied with a pure heart, 1 Tim. 1.5. 2 Cor. 1.12. These two things are especially Requisite as Helps to Faith: 1. A faithful Remembrance of God's Promises. 2. A right Application of them. For the right application of God's Promises, three things are to be observed; viz. 1. The matter contained in them: 1. General, concerning supply of all good things, and deliverance from all evil, Gen. 3.15. & 22.18. Rom. 8.28. 1 Cor. 3.22. 2. Particular, fit for our particular estates and needs, and they concern 1. This life, & therein 1. Temporal things, as 1. To Supply things needful. 2. To Remove things hurtful. 2. Spiritual things, Jer. 31.33, etc. Luke 11.13. 2. The life to come, for which heavenly and glorious things are promised, Luke 23.43. 1 Cor. 15.22. Phil. 3.21. Mat. 25.34. 2. The kind or quality of them; viz. 1. Absolute; which God hath simply and absolutely determined to accomplish even as they are propounded: so all saving and sanctifying Graces, being absolutely necessary to Salvation, are promised to all God's children, 1 Cor. 1.5. and eternal life, Joh. 10.28. 2. Conditional; which are no farther promised, than God in his wisdom seethe to be most for his own glory and his children's good; and are no otherwise to be prayed for by us: Thus conditionally are promised 1. All Temporal Blessings, which Lazarus an holy man wanted, Luke 16.20. 2. Freedom from all Crosses and troubles: what Saint hath not had his part in some of them? 3. Freedom from all Temptations; as our Head was tempted, so have his members been from time to time. 4. Less principal Graces, which are called Restraining Graces: These the Spirit distributeth severally, 1 Cor. 12.8. Not all to every one; some to one, some to another. 5. The measure of sanctifying Graces; for though every Saint hath every saving Grace in him, yet have they not all a like measure; some have a greater, and some a less. 3. The manner of propounding them 1. Expressly declared; and they are either Generally propounded to all: Or Particularly applied to some particular persons. 2. By consequence employed in the Examples Prayers of Saints 1. By those Blessings which they have enjoyed. 2. By those which they have prayed for in Faith, and obtained. Our labouring to strengthen Faith, is of much use to us, especially these three ways, 1. In getting Assurance of Pardon after some sin is committed. 2. In Conflicts with strong Lusts. 3. In want of Spiritual Graces. The use of Faith in Prosperity; viz. 1. It maketh us acknowledge, That it is the Lord who hath so disposed our estate. 2. It maketh us rest upon God for the time to come, that all shall go well with us: for Faith hath eyes, whereby it doth after a manner see that to be true which yet it seethe not accomplished. Faith hath also a double use in Adversity; viz. 1. It upholdeth us in the present distress, when else we know not what to do. 2. It maketh us patiently wait for deliverance, Hos. 6.1, 2. for God having promised to give a good issue, Faith resteth upon it, even as it were now and already accomplished. The Vices repugnant unto Faith, and forbidden in this first Commandment; viz. 1. Unbelief, which assenteth not to such Doctrine as is heard and known concerning God. 2. Doubtfulness, which neither steadfastly assenteth to it, nor altogether gainsays it. 3. Distrust, which applieth not unto itself the knowledge which it hath of God and his Promises; and doth through fear of Gods forsaking us surcease the doing of that it should do. 4. A Dissembling or Hypocritical Faith. 5. Temporary Faith, or a Revolting from Faith. 6. A Tempting of God, stubbornly and proudly provoking him to anger. 7. Carnal Security, without thinking of God, his Will, or our own miserable estate under sin. Faith doth the Sun in's Zenith far outshine, Inflames with Love, and makes us all divine; Cancels our Debts, makes all our Reckon even, Takes wing at Christ, and flies us up to Heaven; Lifts us above the World, and does advance Hope ' yond Hope, and rests us in Assurance: Which first sucks life from Faith, returns back then The sap much stronger to the Root again. He that hath Faith hath Heaven, only does stay To take a Death and Cross or two in's way. §. 3. Of Humility. HUmiliation is the fruit of Faith, and the first effect whereby Faith, which lies hid in the heart, doth appear: And in the very instant, when a sinner gins truly in heart and conscience to humble himself before God, he is then entered into the state of Salvation. Now if a man find himself hardhearted, and of a dead Spirit, so as he cannot humble himself as he ought or as he would, such persons, if they humble themselves, must be content with that Grace which they have received; for if thou be truly and unfeignedly grieved for this, That thou canst not be grieved, thy Humiliation will be accepted: And though it may be thou art more humbled, and hast a greater grief for an earthly loss then for thy committed sins, yet mayest thou even then be truly humbled and grieved for thy sins too; because the one is a bodily, natural and sensible loss, and the other a supernatural, insensible and spiritual: Now sensible things do more affect and urge the mind then the other. The heart of man cannot be lifted up in Assurance of God's favour, to the apprehension of heavenly things, unless it be first abased by true Humiliation, brought to nothing in itself. To this must be added Faith; for in the practice of a Christian life, the duties of Humiliation and Faith cannot be severed: Till the heart be throughly by Humiliation prepared, by being broken with the sight of sins and God's wrath, Christ and the Gospel is preached to it in vain; and though some drink in the Truth of the Gospel with their Education, yet such usually hold not out without also sound Humiliation. Thus by the Spirit of Elias, is meant a sharp Ministry, to show men their sins, that they may be throughly humbled and prepared; else they will never take Christ so as to keep close to him, for without sound Humiliation, sin is not accounted the greatest evil, nor Christ the greatest good: We cannot love Christ, till upon the consideration of our sins, we are humbled for them, and are become poor in Spirit, and then the Lord regards us highly, and will raise us up; but the want of sorrow for sin, is a greater Argument of the want of love to Christ, than the sin itself. Now Humiliation is not required as a Qualification, antecedent and precedent to the pardon of our sins, for no Tears of ours can give Satisfaction; beside, Judas the Reprobate had it: but it is required as that, without which we will not come to Christ. Now the taking of Christ, is nothing else but what we call Faith, and Faith is nothing else, but when these two things concur, That God the Father will give his Son, and freely offers Righteousness, and we receive this Righteousness, taking Christ for our Husband, our King and our Lord. And when we are truly entered into the state of this Humiliation, we shall not fail of that Humility required in this Commandment; for we shall then acknowledge all those good things which are in us, and done by us, not to come from any worthiness or ability of our own, but from the free goodness of God: we shall then by the acknowledging of God's Divine Majesty, and our infirmity and unworthiness, subject and submit ourselves unto God, to give the glory of all good things, which are in us, to him alone: We shall then truly fear God, We shall then acknowledge and bewail our own defects and vices: we shall not then covet any higher place or condition: we shall not then trust in our own gifts, but in the help and assistance of God: we shall then hold ourselves contented with our own Vocation and Calling: we shall not then despise others in comparison of ourselves, neither let or hinder them in the discharging of their duty, but acknowledge that others also are and may be made profitable Instruments of God's glory, and therefore give place and honour to them: we shall not then attribute to ourselves things above our force and power: we shall not then affect any one excellency above others: neither shall we then murmur against God, if we fail of our hope, or if we be despised, but in all things ascribe the praise of Wisdom and Justice unto God. Let no man therefore presume above that which is written: For who hath separated thee? or what hast thou that thou hast not received? 1 Cor. 4.6. God resisteth the proud, but giveth grace to the humble, 1 Pet. 5.5. Whosoever shall humble himself as this little child, the same is the greatest in the kingdom of Heaven, Mat. 18.4. And this is that Humility required in this Commandment, and him in whom it is, the Lord will exalt in due time, 1 Pet. 5.5. The Vices repagnant to Humility; viz. 1. Pride and Arrogancy, which is, to ascribe our gifts not unto God, but to our own ability, and therefore to stand in admiration of ourselves and gifts; not to acknowledge our wants or bewail our defects; to be ever aspiring to some higher place or calling; to attribute to ourselves those things which we have not; to overlook our poor Brethren; to be guilty indeed of all those Vices from which the humble man was even now said to be free. 2. A feigned Modesty or Humility, which is a double Pride; and it is, to hunt after the praise and commendation of Humility, by denying of those things outwardly, which yet a man doth in his mind attribute unto himself, either truly or falsely, and by refusing of that honour which he desireth above the peace of a good Conscience, and covertly laboureth to compass. Going to take a Survey of my Sins, I heard a voice which sadly said Who brings Help to my wounded Soul? And having cried At least a heartful of Tears, Faith applied A precious Sovereign Salve: but said, It came from far, cost dear, and therefore prayed He would esteem it highly: Then me thought He somewhat else in dust and ashes sought, What it should be, I asked Hope who stood by, And Love replied it was Humility. §. 4. Of Patience. PAtience is the knowledge and acknowledging of God's Majesty, Wisdom, Justice, Power and Goodness, resolving through a confidence in God's Promises, and so in hope of God's assistance and deliverance, to obey God in suffering those evils and afflictions which he sendeth on us, and willeth us to suffer, and herein not to murmur against God, or do any thing against his Commandments, but by this knowledge and full persuasion of God's good will and pleasure herein, To comfort ourselves in our distress, and to Pray in Faith, and Wait in Hope for his deliverance. Humility and Patience belong unto this first Commandment, not only because they are parts of that internal obedience which God requireth immediately to be performed unto him; but also because they follow and accompany the true Knowledge, Confidence, Love, and Fear of God, as necessary effects of the same: For in cases of Distress, of Persecution and Affliction, we must not live by feeling, but by Faith, for Afflictions are Pledges and Tokens of our Adoption, if we make the right use of them, Heb. 12.7. And when God defers deliverance, he doth it upon great and weighty causes and considerations best known unto himself; for in his Wisdom he hath set down certain and unchangeable Times for the accomplishment and issue of all things that are: And indeed there is a necessity of having this godly virtue of Patience, for we need many afflictions, because the corruptions of the heart are of divers sorts, and we need long afflictions, because sin is very natural, yet there may be good in that evil we suffer, and in the worst dangers there is somewhat that makes the godly trust in God, that keeps them up from sinking. A sound Spirit will bear any Affliction, and therein is a Christian happy, for God loves us tenderly in Affliction: whence the difference between the Saints and others in the same Afflictions, is, That though the same Afflictions befall both, yet God hath respect to his in it, not to the others, Jer. 24. The wicked, though prospering, yet stand in slippery places; the godly, though afflicted, are built on the Rock Christ. To prosper in sin, is the miserablest condition in the world, for when the wicked are not interrupted in their course, God hath a purpose to destroy them, as Hophni and Phineas: Prosperity hurts evil men, yea, and as much as Affliction doth good to the godly. Evil men may prosper, and good men be crossed many times, not prospering in their business, and that in those things which they do according to Gods Will, as in the success of Paul's Ministry at Macedonia, and the Disciples jeopardy on the water, though they were there on Christ's command. Thus the Lord dealeth promiscuously with good and bad in outward things, that we may not know where to have him in his ways and actions, which are past finding out: therefore we must not judge by God's outward proceeding, till he hath finished the work, nor murmur at his Providence, or prove impatient under the smart of any Affliction whatsoever: For the Afflictions of the godly are not punishments, and satisfaction for their sins, but only fatherly chastisements, and the Cross, whereby they are brought to Humility. To the wicked they are indeed a punishment, which is either Destruction or Torment, inflicted by the order of Justice on the person guilty of sin: And this is proper unto the Reprobate, because it is inflicted on them to this end, That God's Justice may be satisfied: for the Law bindeth all men either to Obedience or to Punishment. Now the wicked despairing of the Mercy of God, murmur at his Justice, and are even mad with impatience, when his inflicting Scourge is on them: but the godly kiss his Rod, and in patience possess their Souls, resting on the Promises of God. This is that which sets them at liberty in the dungeon, makes them run the paths of God's Commandments even when Irons manacle them, makes them go cheerfully to the Faggot, and embrace the Flame, makes them smile at the frowns of their Persecutors, and in an holy patience makes them as it were anticipate Death, by dying to all impatience, that when it comes indeed, they may be said rather to be changed, then die. And indeed, this one Consideration, How that those that persecute the Saints here, would undoubtedly persecute Christ himself, were he now upon Earth, is sufficient of itself to support the Spirits of any that now are or may be under Persecution; beside the consideration that God will as undoubtedly deliver his to his glory and their advantage, as he permits Persecution to befall them. We have need of Patience, for these two Reasons: 1. Because there are so many Mockers and Scoffers at our Profession, Luke 21.17. 2. Because the Object of our Hope is of things invisible, Rom. 8.25. The Signs or Properties of Patience: 1. A heart resolved to abide whatsoever is laid upon us, whether it be for sin or for trial. 2. When we suffering, and suffering much, do yet never cease to love the Lord who striketh us. 3. Humility, and humbling ourselves under his blows and strokes laid upon us. 4. Cheerfulness and Joy in Suffering: when we are so far from murmuring under it, that we rejoice in it. Patience must have her perfect work, James 1.4. which work is said to be perfect in these three respects; viz. 1. In respect of the Condition; it must be true, hearty and sound, not feigned and counterfeit, Luke 21.19. 2. In respect of the Extent; it must reach to all manner of Crosses, heavy and light, inward and outward, at home and abroad, whether they come from the Devil, or any of his wicked Instruments, or from God himself, and his own hand, of what kind, quality, quantity soever they be, 2 Cor. 6.4. 3. In respect of the Continuance; it must endure unto the end, not only unto the end of that Affliction which lieth upon us, but also to the end of our life: so as we must both patiently bear the present, and also prepare ourselves for future Crosses, Mat. 10.22. Necessary it is that Patience have this perfect work in us, and that for these Reasons; viz. 1. The Crosses whereunto we are subject, are not troubles in show and appearance only, but such as pierce both Body and Soul: Therefore counterfeit Patience will stand us in no stead. 2. The Number of Trials whereunto we may be brought, is uncertain: one calamity upon another, as Waves, may fall upon us, therefore the extent of our Patience need be very great. 3. It is Uncertain how long we shall be subject to Trials, because the continuance of our life is uncertain; therefore there is a Necessity in it that our Patience continue unto the end: for while we are in this world, the field of the Lords Battle, the Enemy will assault us. The good which God aimeth at and effecteth by those Troubles he inflicteth on his children, which should incite us to Patience: 1. The Preventing of some great Mischief and Evil, 2 Cor. 12.7. 2. The Purging out of some festering poisonsome sin, 2 Chron. 33.12. 3. The Upholding and keeping us safe and steadfast in the right way, Heb. 12.10, 11. 4. The Proof and Trial of such Gifts and Graces as he hath bestowed on us, 1 Pet. 4.12. The Saints must possess their Souls in Patience from the consideration of those Ends which God hath in afflicting them: As 1. His own Glory, Joh. 9.3. 2 Cor. 12.9. 2. The Edification of others, Eph. 3.1. 3. Their own good, 1. By preventing, 2 Cor. 12.7. or curing some dangerous disease, Psal. 119.67. 2. To manifest the Grace of God bestowed on them, Job 1.12. 3. To draw them nearer to God, Hos. 5.15. 4. To make them long the more for heaven, 2 Cor. 5.2. 5. To lead them by this Correction, as it were by the hand, to Repentance. 6. To try and exercise their Faith, Invocation of God's Name, Patience, etc. 7. To breed in them a loathing of worldly, and a love of heavenly things. 8. To shake off their overmuch carefulness for outward things. 9 To suppress and amend the viciousness engrafted in their Nature. 10. To save them from being condemned with the world. So likewise doth God suffer his Church to be under the Cross, and afflicted for these special Reasons: 1. The more to manifest his Pity, Power, Providence and Truth in keeping promise. 2. That the Members thereof, by their Afflictions, may be acquainted with their own wants and infirmities, which they would not much regard, were they freed from the Cross. 3. That by Affliction they may be kept from many grievous sins, into which they might otherwise fall. 4. That others seeing the Correction of the Church for sin, may learn thereby to hate and avoid sin. 5. To wean them the better from the world: Much prosperity makes us resemble the fool spoken of, Luke 12.19. 6. To make Heaven the more longed for while we are on earth, and the more acceptable when we come to possess it; like Victory after a tedious and dangerous Combat. 7. That the Church may glorify God in a constant and courageous maintenance of the Truth unto death; for even in persecution is God's Truth preserved against the Reason of man's Wisdom. The Reasons of the world's Hatred to God's Church may be these: 1. The Church of God in the Ministry of the Gospel, seeks the ruin of the Devil's Kingdom, who is the Prince of the World; the Devil therefore rageth and inflames the hearts of his Instruments with malice against God's Church, that they may quite destroy it, if it were possible. 2. God's Church is a peculiar people, severed from the world in their Profession, Doctrine and Conversation, and therefore the world hates them, Joh. 15.16. and this the world will do to the end thereof. The Cross is the Affliction of the godly, but not properly a punishment, and is of four sorts; viz. 1. The Chastisements, for the remnants of sin in them, and oftentimes for peculiar sins committed by them, that they may see their uncleanness, and repent. 2. The Proofs and Trials of their Faith, Hope, Invocation, Fear of God, and Patience. 3. Martyrdoms, which are Testifications concerning their Doctrine delivered others. 4. The Cross is their Ransom, even the obedience of Christ alone. The causes of the Affliction of the wicked: 1. The Impellent Cause is sin, because it is an evil merit, and deserveth evil. 2. The Principal Efficient Cause is the Justice of God, inflicting punishment for sin. 3. The Instrumental Causes are divers, Angels and Men, both good and bad, and all other Creatures. 4. The Final Cause is, That the Justice of God may be satisfied. The Causes of the Cross of the godly; viz. 1. The Acknowledging and purging out of sin, 1 Cor. 11.32. Psa. 119.71. 2. The Hatred of the Devil and wicked men, Joh. 15.19. 1 Pet. 5.8. 3. The Trial and Exercise of Godliness, Eccl. 34.10. 4. Particular Defects and Failings in the Saints, as in David and others. 5. The Confirmation of the Truth by their Martyrdom, Joh. 21.18. 6. Their glorious Delivery; that is, the Manifestation of the immeasurable Wisdom, Power, Mercy, and Justice of God in their wonderful deliverance, 1 Sam. 2.6. 7. The making of a Conformity between the Members and Christ their Head, both in Affliction and Glory, 2 Tim. 2.12. 8. A Testimony and Confirmation of the Judgement and Life to come, because God's Justice and Truth requireth that in the end it go well with the good, and ill with the bad; but this cometh not to pass in this life. In all Chastisements how sharp soever, God is always to be acknowledged just in laying them upon us: 1. Because his Punishments, though many times very grievous, yet are always less than our deserts and offences, Psal. 103.10. 2. Because our sins are the procuring Causes of all the Evils we suffer, Mic. 7.9. 3. Because in all his Corrections and Judgements he remembreth Mercy, Hab. 3.2. The Comforts and Consolations which are to be opposed to Afflictions to invite us to Patience; viz. 1. Remission of Sins, and Reconciliation unto God in Christ, Rom. 5.1. & 8.3. 2. The Necessity of Obeying God, and the love which we own him, Job 2.10. Psal. 3.9. 3. The worthiness of Virtue; that is, of Obedience towards God, the true Virtue, Mat. 10.37. & 16.25. 4. A good Conscience; the godly being assured of Remission of sins, purpose to obey God, being confident of pardon in Christ, resolve to suffer any thing. 5. The Final Causes thereof, as God's glory, Psal. 119.75. Our Salvation, 1 Cor. 11.32. The Salvation of others, Acts 5. 6. The comparing together of Ends and Events; it is better to suffer now then hereafter. 7. The Hope of Recompense; for the Reward is great in Heaven, Mat. 5.12. 8. The Example of Christ, for the Servant is not above his Master, Joh. 15.20. and of his Saints who have suffered before us. 9 The Certain presence and assistance of God in all cases and chances of this life, 1 Cor. 10.13. Psal. 19.15. 10. The final and full Delivery, whereof are three degrees, contrary to those of punishment: 1. In this life, when we have the beginning of eternal life. 2. In our Bodily Death, when the Soul is carried into Abraham's bosom. 3. After the Resurrection, when we shall be perfectly blessed both in Body and Soul. The way to comfort ourselves in trouble: 1. It is our duty to acknowledge God's Mercy to be great, who might lay a heavier burden on us. 2. We must with boldness come by Prayer unto the Throne of Grace, that we may put him in mind of his Mercies. 3. We must thereby be drawn unto Repentance, acknowledge our sins to have deserved far greater Judgements than yet we suffer, and turn unto God with all our hearts. 4. We must praise the goodness of God in sparing us, and not pouring out the full Vials of his wrath upon us. 5. We must remember, That we think not ourselves hardly dealt with, taking heed that we murmur not, nor complain against God. 6. We must be patiented, and not discouraged under the Cross. As the hand of God's particular Providence is in all our Afflictions these three ways: 1. He decreeth and fore-appointeth them. 2. He effecteth them. 3. He ordereth and disposeth them. So his presence with us in Affliction hath these three ends or effects; viz. 1. To work our deliverance from the Cross, so far forth as it shall be for our good. 2. To temper and moderate our Afflictions. 3. To give us strength and power to bear his Affliction. The fruit of Affliction; viz. 1. Consideration: they make men to see and consider their sins. 2. Humiliation: they serve to humble men in their Souls before God. 3. They serve to work Amendment of life. 4. Abnegation: they cause men to deny themselves, and rely wholly on the Mercy of God. 5. Invocation: they make us cry hearty and fervently unto God. 6. Patience: Affliction brings forth Patience, Patience Experience. 7. Obedience: whereof we have an Example even of Christ himself, Heb. 5.8. Prosperity worketh in us effects contrary to those of Affliction: 1. It maketh us proud and insolent. 2. It stirreth us up to serve our own wicked lusts fed by it. 3. It hardeneth us against the affection of Mercy. 4. It maketh us cold, negligent, and distracted in prayer. 5. It provoketh us to impatience, wrath, and self-confidence. 6. It besots us with the love of the world and ourselves, alienating our thoughts from the heavenly life. For what causes God humbleth his servants by Affliction: 1. That all glory and praise may be given to him alone. 2. That we may put away the vain confidence which naturally is in us, and cleave to him alone. 3. That we may be the better fitted for Mercy, the better prepared to receive his gifts. 4. That we may humble ourselves, pray, repent, pity others, renounce the world, and desire life Eternal. Why the Lord sometimes defers deliverance from Affliction: 1. To humble us throughly, and to bring us to an utter denial of ourselves. 2. That we may acknowledge from whence our Deliverance comes. 3. To make us distrust the World, and draw our thoughts to the life to come. 4. To prevent greater evils and dangers, wherein we might run. God is said to deliver us two ways: 1. By preservation and keeping us, that we shall not come into danger. 2. By freeing us from the trouble into which we are fallen: And this is 1. By taking the misery from us. 2. By takingus from the misery. Directions to arm us with Patience, and to keep us from despising Gods corrections: 1. In all Afflictions look as David did, 2 Sam. 16.10. unto him that smiteth, and know that they come not by chance, but by God's wise-disposing Providence, and that purposely to breed in us true remorse. 2. Consider that the Lord can add Cross to Cross, till he pull down our proud stomaches, break our stiff necks, and bring us to utter confusion; yea, that his Wrath is as his Greatness, Infinite. 3. Take notice of the Judgements which other men, by despising the Lords corrections, bring upon themselves. 4. Make use of the least Cross, and begin speedily to humble thyself, if thy heart begin to be touched, suffer it not to be presently hardened again, but more and more humble thyself. Directions to keep us from fainting under the Cross: 1. We must not cast both eyes on ourselves and our own weakness, and the weight of the Crosses that lie upon us, but lift up one unto God and unto his goodness, and consider how ready he is to succour in all time of need. 2. Call to mind his manifold Promises, both those which respect his gracious Assistance of us in the Trial, and his mighty deliverance of us out of it. 3. Remember Examples of former times, how he never oppressed them that patiently endured his corrections. The benefit the Saints have by their peace with God in case of Affliction: 1. It keepeth many Judgements from us, which fall upon the wicked, yea which otherwise would fall on us: for the Threaten of God are made against such as hate God and are hated of him. 2. It altars the nature of all Troubles which befall us, the sting is pulled out, the curse is removed, they are not vindictive for revenge, but rather medicinal for physic. 3. By it we are assisted and supported in all to the great admiration of others. 4. By reason thereof we obtain at length full freedom from all Troubles and Crosses, according to Gods many faithful Promises made to his children, Psal. 34.19. Prov. 11.8. 1 Cor. 10.13. The Promise of Comfort in Affliction is accomplished four ways: 1. When God tempers and allays the Sorrows and Afflictions of them that mourn, according to the measure of their strength, 1 Cor. 10.13. 2. When God removes the grief with the causes thereof; thus he comforted Manasseh, 2 Chron. 33.13, 14. 3. When God gives inward comfort to the heart and conscience by his Word and Spirit, Rom. 5.3. 4. When God by death puts an end to all miseries, bringing our Souls to eternal life. Thus Lazarus was comforted. Motives to Patience: 1. We must know, That as all Affliction is from God, so he will be with us, and have care over us under the Cross: for he is present with his Servants in their Afflictions. 2. This meditation must enter into our Souls, and never departed from us, that God will turn all our sorrows and sufferings unto the best, and that every Affliction upon the Servants of God, hath some special goodness in it. 3. We must consider what we have deserved, and how we may justly be punished, not only in that manner, but in a greater measure. 4. We are made to suffer here, that we might not suffer elsewhere. 5. It is the Will of God that we should suffer, to which we must willingly obey, and humbly submit ourselves, Phil. 1.29. For all Afflictions come to pass not by accident, chance or fortune, but by the special Providence of God, who hath commanded Obedience. 6. We must consider that the party distressed hath partners in the Cross, That God will assist us in the patiented bearing of them, That God promiseth a blessed issue, That by means of them Prosperity is made more pleasant and delectable. 7. That the Lord vouchsafeth us the Honour to be Martyrs, Witnesses of his Truth, made like unto Christ himself; yea, that while we are made partakers of Christ's sufferings, the Spirit of God resteth upon us, wherewith we are marvellously comforted, 1 Pet. 4.14. 8. We must look upward to our reward, which is great in heaven, Mat. 5.12. The lets or hindrances of patience, viz. 1. Self-love, the very bane and poison of all good and holy desires. 2. The desire of Revenge, that indeed which belongs not to us. 3. Infidelity, when we cast off all confidence in God, who maintaineth the lot of all those that trust in and depend upon him. 4. The want of premeditation and consideration how we may continue and go through all adversity, without starting back in any kind from our profession. Means to procure Patience: 1. To pray to God for it, for he is the Author of it, Rom. 15.5. 2. Constantly to profess the Gospel, to hear the Word and practise it, Rev. 3.10. 3. We must labour for the Spirit of God, which may work patience in us, for it is a fruit of the Spirit, Gal. 5.22. The Vices repugnant to Patience; viz. 1. Impatience, which is through the not knowing and distrust of God's Wisdom, Providence, Justice and Goodness, not to be willing to obey God in suffering, but through grief to fret against him, not expecting or desiring any help or deliverance from him, but by yielding unto grief, to be thereby solicited unto Despair. 2. Temerity or Rashness, which is through foolishness, not knowing or not considering the dangers, our own calling, or the Will of God, through a confidence in ourselves to adventure on dangers without need or necessity. 3. Too light regard of Crosses, Prov. 3.11. So some despise them as matters not much to be regarded, not looking to God who smiteth. This is commonly caused either by stupidity of mind, or stubbornness of will; such endure many troubles, but receive no good by any: Into this fall the wicked sort. 4. Too great fear of such Crosses as God layeth on men, Heb. 12.5. Thus others faint and sink under the burden of them, as if they were unsupportable, not to be endured, fixing their eyes too fast upon the Justice and Wrath of God. Into this Extreme fall the weaker sort, yea many of the dear Saints and Servants of God, Psal. 6.6. Wouldst thou be Fire-proof in the midst of Flame, Or burn a Martyr, yet not feel the same? In Chains more free than Kings on Thrones wouldst be, Fettered and manacled to Liberty, So great a pleasure done thee by thy pains, Thou mayst be bound, as by, so to thy Chains? Thrive by the Cross, and have Affliction prove No Scourge of Justice, but the Rod of Love? If so, put on this Armour of Defence, This never-conquered Virtue, PATIENCE. §. 5. Of Hope. HOpe is an infallible and most comfortable expectation of all the Promises made by God unto the Faithful for Christ's sake, and so of an allaiment of present afflictions, and of a final deliverance from the same; and lastly, an earnest looking for all those blessings necessary to salvation, according to the good will and pleasure of God. This Hope springeth from Faith, for he that is certain of the present will of God towards him, that is assured of his grace and favour, hath also certain and assured promises of the time to come; For God is unchangeable, yea, and the gifts and calling of God are without repentance. Now when we believe on true, sound, and undeceiveable grounds that Christ is ours, that heaven is ours, that our sins are pardoned, and that we are the Adopted sons of God; then comes in Hope, and that passionately expecteth that which is to come; yea, though Persecution, Fire, Sword, Famine, Pestilence, Bondage, and thousands of other crosses and calamities involve us to eclipse our Faith, this Hope holds us above the Waves, makes us danger-proof, roots us unanchorable, and at length brings us safe to our expected haven. The divers Acceptation of Hope in Scripture: 1. For the thing hoped for, Tit. 2.13. Eph. 1.18. 2. It signifies the person we hope in, Psal. 46.1. 3. It is taken for the Object of our hope, which is only good things to come, Col. 1.5. 4. For the certainty of future glory, Rom. 5.4, 5. 5. It is taken for a Theological virtue by which we hope, 1 Cor. 13.13. Hope is twofold: 1. Sergeant; as 1. Such as Papists have, grounded upon their own Merits, not on God. 2. Deceitful, such as ignorant Christians on their Deathbeds presume to have. 3. Of those who put their hope in men, wealth, etc. or partly in these, partly in God. 2. True, sound and saving, which is the gift of God wrought in our hearts by his Spirit, that we being persuaded by Faith of God's Goodness, Truth, Fidelity and Power, do wait with patience for the fulfilling of his Promises, especially that main Promise of Salvation in the life to come. The grounds of Hope are the full persuasion of 1. The goodness of God, which is 1. General, to all, to just and unjust, Psal. 145.9. 1. Special, whereby in a more special manner he is good to the faithful, which is 1. Unchangeable, Rom. 11.29. 2. Invincible; the Devil nor his Instruments cannot hinder it. 3. Everlasting; because it never fadeth, but endureth for ever. 2. The Truth of God, which is considered 1. In God himself 3 ways: 1. In his Essence, by which he is truly Existent. 2. In Quality, by which all spoken of him in Scripture is most true. 3. In Operation, by which all his works are agreeable to his Nature, most truly good, void of all falsehood, Rev. 15.3. Psal. 111.7. 2. In his Word, which is most pure and holy as himself, it is Truth itself, Joh. 17.17. For it is 1. The Word of God who is Truth itself. 2. It containeth no falsehood, only that which is true. 3. It is a special means to bring us to the knowledge of the Truth. 3. The fidelity and faithfulness of God, Psal. 89.34.28. Tit. 1.9. 4. The Power and Omnipotency of God, being able to perform his Promise, Rom. 4.21. To the right manner of the exercise of Hope, is required 1. Patience towards God and man, Luke 21.19. Heb. 10.36. 2. Assurance; it is Faith and Hope's nature to be certain: we must hope assuredly for the Promise. Thus Abraham, Rom. 4.20.21. 3. Earnestness; which is a fervent desire of the Soul, looking and earnestly expecting the day of Christ, and the accomplishment of the Promise. 4. Cheerfulness; which is an inward rejoicing in the heart, proceeding from the persuasion of participation of Celestial glory in the world to come. 5. Continuance and perseverance, even in the midst of the most dangerous and comfortless Afflictions, Isa. 26.4. Our Hope must be steadfast, and continual, for these Reasons: 1. Because the Malice of the Wicked, the Temptations of Satan, the Scoffs in the World, and the Corruption of our Nature, are continually seeking our destruction, 1 Pet. 5.8, 9 2. Because the Lord hath given us the Victory over Sin, Death and Hell, through our Lord Jesus Christ, 1 Cor. 15.17, 18. 3. Because the Promise is made to none but those that endure and hold out unto the end, Mat. 24.13. 4. Because unless our hope be constant, we are none of God's children, none of his Spiritual Temple, neither doth God dwell in our hearts by his Spirit, Heb. 3.6. Hope is the Helmet of Salvation, 1 Thess. 5.8. which is thus applied to Hope for these Reasons: 1. Because Salvation is the main end of our Hope, that which above all other things we wait for: when we come to the possession of it, then hath Hope her end and period. 2. Because it is a special means of attaining to Salvation: we are saved by Hope, Rom. 2.24. This is that Cord whereby we hold fast to all God's Promises, which will not be let go until we enjoy Salvation. 3. Because it herein differs from the Hope of Worldlings, which reacheth no further then to the things of this life: therefore when they die, their hope perisheth, Prov. 11.17. The two special and principal Properties of Hope; viz. 1. Assurance, in regard whereof Hope maketh not ashamed, Rom. 5.5. Disappointeth not; therefore it is worthily termed The Anchor of the Soul both sure and steadfast, Heb. 6.19. 2. Patience, for if we hope for that we see not, we do with patience wait for the accomplishment of it, Rom. 8.25. 1 Thess. 1.3. Some men have neither Faith, Hope nor Fear, as 1. Atheists, that have some vain Hope, but no Fear. 2. Devils and desperate men, that have some Fear, but no Hope. 3. Presumptuous men, who have but a shadow of Faith. How Hope is gotten preserved and well used: 1. It is gotten by the same means that Faith is: for it is the Daughter of Faith. The means which beget Faith, do immediately hereupon beget Hope. 2. It is preserved 1. By a due consideration and full persuasion of God's Promises: As 1. His Freegrace. 2. His Infinite Power. 3. His Infallible Truth. 4. His Unsearchable Wisdom. 2. By a faithful Remembrance of God's former deal, specially with ourselves, whereof we have two notable Examples, one of Jacob, Gen. 32.10. the other of David, 1 Sam. 17.37. 3. It is well used 1. By casting the Anchor of Hope on a sure ground, Heb. 6.19. which is Gods Promise revealed in his Word. 2. By fast fixing it on that sure ground; that is, when his Promises are steadfastly believed. 3. By often setting and fixing it anew, by oft renewing the hold; that is, by meditating again and again in those Promises, which we have known and believed, and oft calling to mind God's former benefits, and performance of his Promises. Hope is very necessary in these four respects: 1. In regard of the time which God hath set down for the accomplishment of his Promises, which time is oft both unknown and long dated; though the time be of God certainly determined; so as it cannot be prevented, Joh. 7.30. nor shall be over-passed, Heb. 2.3. yet it is not always made known unto us, Mat. 13.32. Acts 1.7. 2. In regard of those many troubles and perplexities which do fall out betwixt the making and accomplishing of God's Promises. Israel may be a sad witness hereof, ere they enjoyed the promised Canaan. 3. In regard of the Scoffs and Reproaches of the wicked, as when the accomplishment of the Promises is deferred, 2 Pet. 3.4. also in time of Affliction, Psal. 42.10. and in the extremity of Affliction, Psa. 3.2. 4. In regard of our own weakness: for we are very prone by Nature to think, That God remembers not his Promises, especially if he delay their accomplishment, or bring us to any straits, and seem to hid his face. God draweth the Will to Take Christ, and so the Mind to Hope in the Promises, by these 3 means; viz. 1. By being persuaded what the miserable condition of man is, that is not yet come to Christ, that is not yet in him, nor partaker of his Benefits. 2. By the good that we shall get by it. 3. That he shall not lose his labour if he do attempt it: Now Faith only applies the Promises with boldness; but we are not affected with Spiritual Privileges, because we look on them with a general eye, as matters of fancy and speculation, because we see no such thing, we have no feeling of them. And the Promises of God are always to be understood with an Exception of the Cross of the godly, and of the punishments and chastisements of such as departed from God and Sin, or with a condition of perseverance in Faith and godliness. When thou seest that thou hast put thy Seal to the Truth, that thou believest the Promises, and hopest in them, then consider whether God hath put his Seal to thee. Now we must know that there is a double Seal: 1. Secret; that is, the Secret Witness that God gives to every man's heart, as a Privy-Seal that God sets on it. 2. A more Open one, in life and conversation, whereby he enables us to departed from iniquity, 2 Tim. 2.29. Hope and Faith differ 1. In their Order: Faith is first, for it bringeth forth Hope; Faith is the ground of things hoped for, Heb. 11.1. 2. In the kind of Object: Faith is of things past, Heb. 11.3. and present, Joh. 20.19. Hope, only of things to come. 3. In their Nature: Faith believeth the very Truth of God's Promises, and sealeth that God is true; Hope waiteth till God manifest and accomplish his Truth. In like manner Hope and Presumption differ: Now Presumption may be these four ways: 1. When men live in their sins without Faith and Repentance, presuming of the Mercy of God; and because God is merciful, they take occasion to sin more freely. 2. When men persuade themselves they hope in God, when indeed they do not; persuading themselves upon no ground, That they live in expectation of the life to come, being destitute of saving Knowledge, Faith and Repentance. 3. When men live in sin, thinking afterwards to convert themselves when they list. 4. When men presuming too much on their own power and strength, even after Conversion, think they stand so fast they cannot fall. The Signs of found Hope: 1. A purging of ourselves to resemble God in purity, 1 Joh. 3.3. 2. True filial fear of God, Psal. 147.11. 3. A weaning ourselves from the most outward things of this life: and that for these Reasons; viz. 1. They cannot possibly fill the unlimited desire of the Soul. 2. They cannot secure the Conscience, distressed with the apprehension of the Wrath of God, or prevent his Judgements. 3. They cannot stretch themselves unto Eternity. 4. A Rejoicing for the Salvation in the last day, and in this Joy a Delight in the means, as the Word and Sacraments, Prayer, good and godly men, etc. Motives to labour for true Hope; viz. 1. The Commandment of God, and the Admonition to Hope so frequently multiplied in the holy Scripture, Psal. 42.5. & 43.5. & 37.34, 7. & 27.14. 2. The Excellency of Hope, for God himself is called The God of Hope, Rom. 15.13. it is also called Blessed Hope, Tit. 2.13. 3. The Profit of this Grace of Hope; as Piety, 1 Joh. 3.3. Comfort in affliction, Phil. 1.21, 23. Blessedness, Psal. 146.5. 4. The Necessity of it, for without it we christian's were of all men the most miserable, 1 Cor. 15.19. The means to attain unto Hope viz. 1. Diligent and fervent prayer to God, Eph. 1.18. 2. We must labour for a full persuasion of the Goodness, Truth, Fidelity, and Power of God towards us, Rom. 15.13. 3. We must labour to have a true experience of God's love and favour towards us, 1 Sam. 17.31 unto 51. 4. We must put upon us the whole Armour of God, Eph. 6.11, 12, etc. 5. We must be often conversant in Reading, Hearing, Conferring and Meditating on the Scripture, Rom. 5.4. The Vices repugnant to Hope, and forbidden in this Commandment; viz. 1. Despair, which is to esteem our sins to be greater than the merit of the Son of God, and to refuse the Mercy of God offered in his Son the Mediator; and therefore not to look for those Blessings which are promised unto the godly, but to be tormented with an horrible sense and feeling of God's wrath, and with a fear of being hereafter cast away into everlasting pains, and to stand in horror of God, and to hate him as if he were cruel. 2. A Doubting of the Blessings to come, which are expressed in the Word, as of everlasting life, and of final perseverance. This Doubtfulness neither steadfastly assenteth to the Doctrine of God, nor altogether gainsays it, but being floating and wavering, hath a weak inclination, now to one part, and now to another. 3. Carnal Security, which is, To live without thinking of God or his Will, or of our own infirmity and dangers, and without acknowledging or bewailing of our sins, and without the fear of God, and yet to promise unto ourselves an indemnity from the anger of God, and from punishment without Faith or Repentance. Suppose the World a Sea, on whose uneven Tempestuous Waves sails Man that's bound for Heaven; Whose Understanding at the Rudder stands, To dictate to the Will what she commands Th'Affections, who Vsurper-like do sway, Command and Rule that Power they should obey; Whereby the Vessel oft miscarries, and The Fraught of Graces swallowed in the sand. When Rome's Euroclidons from Hell are sent, Faith's shipwrecked, ' less Hope's Anchor doth prevent. §. 6. Of Love. THe Love of God is a most upright affection of the Mind, by which God is loved for himself, and our Neighbour for God: which Love is grounded on God's love to us, 1 Joh. 4.19. Indeed Love is nothing else but a disposition of the Will, whereby it cleaves or makes forward to some good that is agreeable to itself; yea, all the Affections are nothing else but the divers motions and turn of the Will. Now Love is that act of the Will, whereby it turns itself to a thing; as Hatred is that whereby it turns itself from a thing: And the object of Love is somewhat that is good, not that is True, or that is Beautiful, for this is only the object of the intuitive understanding: So that to love the Lord, is not only required, That we be persuaded that he is well-affected to us, That he is willing to receive us, but also that we look on him as one that is suitable and agreeable to us: And indeed, that is the main, the other will follow easily. Hence men may have a persuasion of their sins forgiveness, and yet want true Faith, for that which begets not Love is not Faith: Now a man may have that persuasion of Christ, yet not love Christ (as a Prisoner may of the Judge, yet not love the Judge) for love comes from some suitableness, some agreeableness between the parties: but when a man is humbled, and looks on Christ, and again is persuaded that Christ looks on him, and that Christ will take him; when this is done, than a man receives Christ by Faith, and from this Faith issues this Love. These two great radical Virtues, Faith and Love, are the two Pillars, as it were, upon which the Fabric of our Salvation is built: for nothing makes us the Sons of God, but such Faith as is accompanied with Love and good Works: It is God's pleasure to save us in this manner, that it may be of grace. To love any man because he is a Christian and a child of God, is a sensible and certain note that he is partaker of the true Love of God in Christ: And it is much easier to love Holiness in the Saints then in God himself, because he is far remote from us, and they amongst us are visibly seen; therefore unless we find our hearts inwardly moved to love them, yea with a natural affection as it were, we but pretend to love God. Love is a commanding Affection, yea Love and Hatred are as it were the great Lords and Masters that divide the Affections between them. Now the Reason why we hate God naturally, is by reason of that opposition and contrariety which is between God and every Man by Nature: for all Love comes from similitude and agreeableness; therefore this sinful Nature of ours must be broken in pieces and subdued, again new-molded and framed, before it can ever be fit to love God. Hence it is that any natural man that hath the most impure heart, may, to escape Hell and get Heaven, do all the works the Papists require, and for the same end that they require them, but to do it out of love to God, that is a thing no Hypocrite can reach to; and therefore the giving a cup of cold water proceeding from Love, is a better work than a Martyrdom, the giving one's body to be burned, and all that he hath to feed the poor, if it come not from Love; yea, than all this coming not from Love, is to God more acceptable, the very will of doing the least good, though the deed be never done, so the Will arise from this affection of Love: But when a man loves not, he breaks the whole Law; for as Love is the keeping of the whole Law, so the want of Love is the breach of the whole Law. Now true love looks first to Christ's person, next to the Promises and benefits we have by him: And this love to God doth not so restrain us, but we may love the Creature also; yet so, that if this Love to the Creature doth overbalance, or any away lessen our love to God by the inordinateness of it to the Creature, then is it an adulterous love: Nor doth it restrain our liberty, for he that gives his heart to God, hath as much liberty as he that followeth his lusts; all the difference is, the one is an unjust owner, the other the Lord hath made the steward of his own heart, so that he hath it as before, only now he doth use it at God's appointment, before it was at his own. What it is to love God: 1. To acknowledge God to be exceeding good, bountiful and merciful, not only in himself, but also in us and towards us, and that therefore he doth employ his Power, Wisdom, Justice, Mercy and Goodness to our Salvation, and so through the acknowledging of this his infinite goodness towards us to love God, as that we more covet and desire our conjoining and conformity with him, and the execution of his Will, than all other things whatsoever. 2. To leave and relinquish all things, rather than to be bereft of his communion and fellowship, or to offend him in any thing; and to be ready to part with all other things which we love, for his sake, and to care for nothing more than how we may do things acceptable and grateful to him. There are five kinds of Love; viz. 1. Love of Piety, when we desire the preservation of any thing. 2. A Love of Concupiscence; that is, to love a thing merely for our use. 3. A Love of Complacency; so the Master loves a towardly Scholar. 4. A Love of Friendship; that is, a Reciprocation of affection. 5. A Love of Dependence; that is, to love one on whom all good depends, so we are said to Love God, yea with the three last kinds of Love. Love is threefold 1. Natural, wherewith we love ourselves, children, wealth, etc. 2. Sinful, that carries natural love the wrong way to love sinful things. 3. Spiritual, which sets limits to this Natural love, yea elevates it, and makes it an holy love. Love to God is twofold: 1. General or Natural, which is in every one by Nature: Thus the wicked love God, as he is Summum Bonum, and doing good to all touching outward affairs. This is not true Love. 2. Special, when a man upon true evidences persuading himself of God's Love to himself, in particular, doth upon this sensible feeling and perceiving of God's goodness, return unto God all his Heart, all his Soul, all his Stength, in Love and Thankfulness. The right order of Love: 1. God in the first place must be loved, for that is the cause of love to our Neighbour. 2. We must love in Man only those things which are to be loved, not those things which are to be abhorred. 3. We must not love those more or less who are equally to be loved, nor those equally who are more or less to be loved. 4. We must love the Creator for himself, but the Creature for God's sake. The right order of Love, as touching the degrees thereof: 1. We must love those that belong to the Church in general, before a private Member thereof. 2. Those of the household of Faith, before those which are not, for they are Sons with us, as well by Adoption as Creation. 3. Those to whom we are bound by any bond of duty, nearer to us then other men. 4. Not strangers so much as acquaintance, not enemies so much as friends. 5. For equals, we must proportion our affection to them more or less, as they are more or less profitable to the Church of God. The love of God is wrought in us two ways: 1. By breaking our Nature in pieces as it were; that is, by Humiliation and the Law. 2. By moulding it anew, which is done by Faith and the Gospel. A man may also be assured of his love to God 2 ways: 1. By his conformity to him in Holiness; not in equality and perfection, but in similitude and conformity. 2. By the weaning of his affection from the things of this world, so far forth as they are severed from the Fear and Love of God. The Reasons why he that loves not Christ, shall not be saved: 1. Because there is a Curse on him and a woe due to him, for to serve God, and not to love him, is but Hypocrisy, which is to do the outward action, without the inward sincerity; that is, without Love. 2. Because he breaks the Evangelical Law; now he that breaks the Law hath a curse due to him. 3. Because he is an Adulterer; now in the Law of God an Adulterer ought to die, and he that loves not the Lord is an Adulterer; that is, he is false to the Lord that should be his husband, and loves somewhat else. 4. Because he slights and rejects the Lords gracious offer. The Disposition of all those that love God, is, To have their hearts after Gods own heart; and this is proper to the Saints: And the way to know whether our hearts be so or not, is by doing these two things; viz. 1. By hating what God hates; for our actions are effects of our affections. 2. By loving those that fear the Lord, and hating those that are enemies to him. The difference between the love of God and fear of God; viz. 1. The love of God ariseth from a Knowledge of God's goodness: The fear of God ariseth from a Knowledge of God's Justice, and of his Power to punish sins, and of that Right which he hath over all Creatures. 2. Love pursueth good, as God, and our conjunction with him; but Fear flieth evil, or the displeasure and wrath of God, and our separation from him. The right manner of love to God: 1. It must be with all the heart; that is, the whole stream of our affections, desires, intentions and endeavours. 2. It must be with all our might; that is, according to the Talon that God in any kind hath given us. 3. It must be with the whole man, with all the faculties and powers both of soul and body, Deut. 6.5. 4. We must love God above all; that is, incomparably above all; absolutely for himself, and all good things for his sake, Mat. 10.17. 5. We must be rooted and grounded in love; that is, not by fits and starts, but to be permanent in love. 6. It must be diligent and operative, not an idle and negligent love. 7. It must be free, without constraint; sound, not in hypocrisy; total, without division; continual, without end. Why we must love the Lord above all: 1. Because he is most Excellent, and the most amiable of all. 2. Otherwise we love him not as God. 3. Else we should not love him constantly. 4. Because he hath done for us more than all. 5. Because he is the uttermost end of all Natures. The way to be rooted in Love, is, 1. To be rooted and grounded in Faith. 2. To pitch our love on Christ's person, not to love him for by-respects. Wherein our love must be diligent: 1. In preparing for Christ's coming. 2. In adorning and beautifying the Soul for the approach of her Lover. 3. In keeping his Commandments. God dealeth not hardly with us in requiring love, and that for these Reasons: 1. It is that which every one may do. 2. He might have required far harder things. 3. It is for our own benefit. The effect of love in the heart: 1. It makes the heart to cleave unto God, and to be well pleased with him simply for himself. 2. It moves the heart to seek by all means possible to have true worship with God in Christ. The signs of our love to God: 1. Obedience both Active and Passive to God's Commandments, Joh. 14.15. 2. A careful hearing, conscionable keeping, continual meditating, and effectual practising of God's Word, Joh. 14.23. 3. A true love towards our Brethren, 1 Joh. 4.20. & 5.1. The signs of hatred of God; viz. 1. If we desire that he were not, that there were no God to call us to Account. 2. If we look on him as upon a Judge only, and not also as a loving Father. 3. When we look on God and his ways as contrary to our hearts. 4. If we love any thing, as Wealth and Pleasure, more than God. The Trials of our love to God in Christ: 1. By the quickness and activeness of the heart after Christ. 2. By the Affections, as grief when he is absent, joy when he is present. 3. By hating sin, and loving the Saints. 4. By doing for his sake, yea matters of greatest difficulty. 5. By the Bounty, as to part with Credit, Liberty, yea all for Christ. 6. By walking with the Lord; that is, by observing his dealing to us, and ours to him again. 7. By the Diligence of our love, by the pains we take for his glory. 8. By our Desire of the present enjoyment of the thing beloved, without deferring. 9 By the Wages thereof, for love desires no wages but the thing loved; so that he that loves the Lord indeed, would serve him for his own sake, were there no Reward here, nor Heaven hereafter: for Love is its own wages. 10. By its Constraining us to please God: for if we love the Lord, it will put such necessity upon us to please him, to obey him in all things, to do what he requires, whatsoever is for his advantage, that we cannot choose but do it, 2 Cor. 5. The Trial of the Bounty of our love: 1. When it crosseth Advantages to ourselves. 2. When it crosseth Self-love, for every man hath some particular Temptation. 3. When it is done cheerfully and willingly, not grudgingly and niggardly. Trials of our love to holy men: 1. To love all the Saints; to love all grace, all holiness in all the Saints. 2. To love none but the Saints with the love of Complacency; indeed the love of Pity reaches to all Mankind. 3. To love them as they excel in grace, in holiness, as they are more strict, etc. 4. By delighting in their Company, and by the fruits of love to them. The Properties of Love mentioned in the Holy Scripture, whereby we may examine whether we have true love or no: 1. Love is Bountiful, 1 Cor. 13. God observeth what his service doth cost us. 2. Love is contented with nothing but love again; the sanctified are not content with Mercy without Grace. 3. Love desireth the second coming of Christ, 2 Tim. 4.8. It loves his Appearance here also in the beauty and purity of his Ordinances. 4. Love delighteth to be always speaking of the party loved: Do we make the Lord Jesus our Discourse? 5. Love will do much, and suffer much, and both willingly for the party beloved. 6. Love is like Fire, in four respects: 1. It is Active, it will set all thy faculties a-work for God's service. 2. It is Quick, it will not delay from day to day what God requires of thee. 3. It is Vehement, it will bestow the height of your intentions about holy things. 4. It is Powerful, it overcomes all impediments, still aspiring towards Heaven. 7. Love commandeth all the Affections: especially Anger, when impediments cross us: This is Zeal. Fear, to tremble at God's Word, at his Judgements. 8. Love doth things freely, and not looks for an exact Recompense; which is manifest in these two things: 1. It will not limit itself in Duties. 2. It will not indent with God for Reward. 9 Love to God hateth sin; many are angry with sin, but hate it not. 10. Love loveth the Saints of God, for they are his Image, differing only in degrees. The sincerity of our love to the Lord, may be known these two ways: 1. By our even carriage towards him, not sometimes for him and sometimes for our lusts. 2. By our constant carriage, by our continuance and holding out in his service; yet daily infirmities break not the Covenant, so long as our hearts are sincere, and we take not another husband; that is, love not any lust more than Christ. Reasons or Motives persuasive to love the Lord; viz. 1. The Commandment of God; The Exhortations of the Prophets and Apostles, Deut. 6.5. Mat. 22.37. Mark 12.30. 2. The Examples of the holy men of God, Prophets, Apostles, Martyrs, etc. as Abraham, Gen. 12. Josh. 23. Peter, Joh. 21. 3. The Excellency of it, for it knitteth and bindeth all other Virtues together; yea, he that loves is in God, and God in him. 4. The Profit of it: for all things work together for the best, to those that love God, Rom. 8.28. 5. The Necessity of it: for without love, all other Virtues and rare Perfections profit us nothing, 1 Cor. 13. 6. It sets a Price on all we do, be it never so small, be it but a Cup of cold water given in love. 7. We lose not by this love, which is contrary to all other loves even in that. 8. The Lord is Worthy of our love: for all Excellency is in God, and he is wholly delectable. 9 The consideration of the Greatness of God might command our love; yea, seeing this great and mighty God is a suitor to us for it. 10. The easy Conditions he requires of us: for he might have commanded us to offer our children in Sacrifice, and our bodies to be burned, in being our Sovereign Creator, and we his Creatures. 11. God hath planted this very Affection of Love in us for this very end; and doth he then call for more than his own? 12. We have engaged ourselves to love the Lord, being Baptised in his Name; nay, he hath bought us too, and loves us; yea so, as he gave even himself for us: Doth not this deserve Love? O consider this, all ye Adulterers, that divorce yourselves from Heaven, to be enamoured with Hell and your own Damnation. What lieth in the understanding between God and us that hinders Love: for Love uniteth 1. Temptations to Atheism. 2. Temptations to think that the Scriptures are not true. 3. Temptations to think amiss of God in any thing. 4. Temptations to doubt of the favour of God. The two main Impediments of our love to Christ: 1. Strangeness, for it dissolveth Love, breeding Ignorance and Fearfulness; but a truly grounded holy Boldness, is the Parent and Nurse of Love. 2. Uncircumcision of heart, or worldly-mindedness, Deut. 30.6. that is, worldly Lusts, worldly Cares, worldly Desires, when they abound in the heart. The Means to enable us to Love the Lord; viz. 1. Labour to know him: Beseech the Lord to show himself to thee, for till then thou wilt never love him. 2. We must labour to know ourselves: We must consider our sins, what we are, what hearts we have, what lives we have led. 3. We must labour to get the Assurance of God's special Love to us; the two notes whereof are these: 1. The Love of our Brethren: for than we love God, and then he loves us. 2. Our love of God: for whom God loves, to them he gives his grace to love him again. 4. Prayer, for it is a lovely Suit; and think you that if we request to love him, he will deny it us? surely no, Jam. 1.17. 5. A careful and diligent Hearing of God's Word, with continual Meditation on the same, whereby we attain to Faith, which inflames us with God's love towards us, and thereby stirs up again our love towards God. 6. We must labour earnestly that the Spirit of God may dwell in our hearts: Love is a fruit of the Spirit, Gal. 5.22. 7. The continual Meditation of God's wonderful works, and of his infinite benefits, which by the death of his only begotten Son, he bestowed so freely on us. The love of our Neighbour is said to be like unto our love to God for these Reasons: 1. Because that Commandment of loving our Neighbour, is opposed unto the Ceremonies. 2. Because the Obedience of the First Table, is the cause of the Second. 3. Because the breach of the Second Table, doth as well deserve eternal punishments, as the breach of the First. 4. Because it appertaineth to the Moral Worship, which is described in the First and Second Table. 5. Because of the Coherence of both, for that neither can be observed without the other. 6. Because one is the Author of both. 7. Because both of them contain our whole Obedience. The manner how we must love men; viz. 1. It must be as Christ hath loved us, Eph. 5.2. not in equality, but resemblance and conformity. 2. We must love our Neighbour as ourselves, Mat. 22.39. 3. We must love them as the same Members of the same body love one another, Rom. 12.4, 5. Our love must be conformable to Christ's love: The manner whereof was this; viz. 1. Christ's love was Free, without constraint, not for any Merit in us, 1 Joh. 4.19. 2. His love was a right and True love, he loved us not to profit or benefit himself, but only us. 3. His love was Discreet, he loved our persons, not our sins, 1 Cor. 13.5, 6. 4. His love was Vehement, he gave himself to the death for us, 1 Joh. 3.16. 5. His love was Fruitful, showing itself in the effects thereof, Jam. 2.15, 16. 6. His love was Constant, Joh. 13.1. True love doth never fall away, 1 Cor. 13.8. 7. His love was General, to the Poor as to the Rich, to his Friends, to his Foes, Mat. 5.44. That we may know how to love our Neighbour as ourselves, we must know that Self-love is twofold: 1. General, which is Natural Love, whereby every one seeketh his own good and preservation: This kind of love in itself is not evil, the order thereof being rightly observed. 2. Special, which is 1. Carnal, whereby a man preferreth the benefit of his Body and Flesh, before the good of his Soul and Spirit, 2 Tim. 3.2. This is a Mother-sin. 2. Spiritual, whereby a man preferreth the good of his Soul before all things in the world. That we may know how to love our Neighbours as fellow-members, we must know, That 1. One Member of the Humane Body doth not envy another, which hath not the same office with it, 1 Cor. 12. 2. One Member doth not appropriate his Office to itself, but communicateth it to the good of all. 3. One Member of the Body being hurt of the other, doth not revenge itself upon the other Members. 4. One Member suffereth with another, and rejoiceth with another, Rom. 12.15. 5. One Member of the Body exposeth itself to danger for the defence of another. The Properties of true love to our Brethren: 1. It must be in Adversity as well as Prosperity. 2. It must be sincere and sound, not feigned or hypocritical, Rom. 12.9. 3. It must be fervent, increasing inwardly, and showing itself in the fruits thereof outwardly, 1 Pet. 4.8. 4. It must be constant, holding out unto the end, Heb. 13.1. 5. It must not be for any private by-respects. 6. We must love those that are our enemies and hate us, Mat. 5.46, 47. The signs of true Christian Brotherly love: 1. If we love God unfeignedly with our hearts, and labour to keep his Commandments, 1 Joh. 5.2. 2. If we love without servile and slavish fear, for there is no such fear in love, 1 Joh. 4.18. 3. If we can forgive wrongs, forget to revenge them, and pray for them that did them, 1 Cor. 13. 4. If it be not only in time of Prosperity, but when he stands in most need of our love: if it be more manifest to our Brother in his adversity then in his prosperity, Prov. 17.17. 5. If it be not for outward respects, but because they are the Sons of God. 6. If it be not outward in show only, but inward in the heart. Motives persuasive, or Reasons to enforce our love to our Brethren: 1. Except we love our Brethren, we do not love God; and if not God, he not us, 1 Joh. 4.20. 2. Except we have this love, we know not God, for God is love, 1 Joh. 4.8. 3. If we love not our Brethren, we abide in death, 1 Joh. 3.14. are none of God's children, 1 Joh. 3.10. but the Devils. 4. He that loveth not his Brother is a manslayer, neither shall he be saved, 1 Joh. 3.15. 5. Because God so commandeth us to love one another, yea on pain of eternal death, Heb. 2.2. The Vices repugnant unto the love of God; viz. 1. The casting away of God's love, or the contempt and hatred of God, which is through the alienation of our Nature from God and God's Justice, and by reason of an inclination thereof to sin, therefore to fly and shun God, accusing and punishing Sin. 2. Inordinate love of ourselves, and of other creatures, which is to prefer our Lusts, or Pleasures, or Life, or Glory, or any other thing before God, and his Will, and Glory, and to be willing rather to neglect and offend him, then to part from those things which we love. 3. A feigned love of God, an hypocritical, counterfeit, or self-respecting love, whereby also we may here offend: Now we cannot here ever offend in the excess, because we never love God so much as we should. Hail, O thou lovely Grace, whose rare feature, When Faith and Hope vanish from the Creature, Shall ever Lustre forth, in Heaven be, As now of Sweetness, full of Majesty. By thee the Graces all enameled are, Amongst whom thou shinest the Heart Attractive Star: By thee the Saints are ever so inflamed, To be but warm theyare holily ashamed. Sweet Flame! perfume my Soul, and in thy fire Ravished, let me from whence thou cam'st, aspire. §. 7. Of the Fear of God. THe last Virtue required in this First Commandment, is the Fear of God; which being formerly touched, and though taken in a strict consideration, was yet found to be a great part of the Worship of God, and an infallible Sign of the true Religion: We shall therefore in this place speak a word more of it, only in reference thereto. Now whereas it is said to be a great part of the Worship of God, it is understood chief and principally of the Inward Worship, which alone is properly, simply, and of itself the Worship of God; the Outward is not simply the Worship of God, but only so far forth as it is quickened by the Inward, and grounded on it. God is a Spirit, his Worship is Spiritual. This is the Worship of the Mind, the Heart, the Conscience, the Will and Affections: for Man by all these jointly and severally performeth Worship and Service to his Creator; and this is the Spiritual Worship of the Inward Man, the Foundation of all true Worship of God: whereas the Outward Worship is only that, whereby the Inward is testified outwardly by the speech and actions. The Worship of God, according to his Word, consisteth in things which God either giveth us, as his Titles and Works; or requireth of us, as Hearing his Word, Prayer, Sacraments, Vows and Swearing, in all which thou shalt fear the Lord thy God, because he is the Lord, Levit. 14.19. To which may be added Outward Adoration, Confession (not ordinary or Ecclesiastical Confession, but such as is made before the Adversary) and Fasting; in all which the Fear of God, which is taken for the whole Worship of God, or for the general Obedience, according to all God's Commandments, Prov. 1.7. This Fear, which ariseth from a knowledge of God's Justice, and of his Power to punish sins, from a consideration of of that Right and Dominion which he hath over all Creatures. This Fear, which is an acknowledging of sin and the wrath of God, keeps the whole Man in a Religious Respect, a holy Dreadfulness, and in an awful Reverence of the great and mighty Majesty of Heaven and Earth, commands him to walk as in the Presence of God, that even his whole Conversation seems one undiscontinued, holy, and Religious Adoration. The whole Worship of God may stand in these five particulars; viz. 1. To Fear and Love him above all. 2. To Believe in all his Promises without doubting. 3. To Call upon him in all our necessities. 4. To be Thankful unto him for all his Benefits, which shows itself in these 2 things; viz. 1. An Acknowledgement of the heart, That our Souls, and whatsoever we have is Gods, and proceedeth from his Blessing alone. 2. In a Consecration of our Bodies, Souls, Lives, Callings and Labours, to the honour and service of God. 5. To be Obedient to all his Commandments. The Worship of God consisteth in things that are 1. Perpetual, which are 1. Confidence in God, Prov. 3.5. & 22.19. 2 Chron. 20.20. Psal. 37.3, 5. 2. Love of God, Deut. 6.5. Joh. 22.5. & 25.11. Mat. 22.37. 3. Reverence of God, Mat. 4.10. Heb. 12.28. Deut. 6.33. & 10.20. 2. Belonging to this life, as 1. Hope in God, Psal. 37.7. & 62.5, 6, 7. Isa. 38.18. 1 Pet. 1.21. 2. Fear of God, Deut. 4.10. & 6.2, 13. & 10.12, 20. & 14.13. Rev. 14.7. The Heads of Inward Worship are two: 1. Adoration, whereby a man upon a vile and base estimation of himself, subjects himself, his Soul, to the Glory and Majesty of God. 2. A cleaving to God, which is by Faith, Love, Hope, and Inward Invocation. Adoration is twofold: 1. Religious, in which Religion and godliness is exercised; wherein are these two: The Intention of the Mind. The outward prostrating of the Body. 2. Civil, which fellow-Creatures give one to the other; and this pertaineth only to the Second Table. Two principal grounds of Adoration in the heart: 1. Abnegation or denial of ourselves, when we esteem ourselves to be mere nothing. 2. Exaltation of God's Majesty above all the things in the world. In Adoration are these four Virtues; viz. 1. Fear, which is a great part of the Worship of God, and the comprehending Virtue of this Paragraph. 2. Inward Obedience of the hidden man of the heart, which standeth in these two things; viz. 1. In yielding Obedience and subjection of Conscience to the Commandments, Threaten and Promises of God, so as we are willing it should become bound unto them. 2. When the rest of the Powers of the Soul in their place and time perform Obedience unto God. 3. Patience, when a man in Affliction submits his will to Gods Will, and sweetly quieting his heart therein. 4. Thankfulness of heart to God for all his benefits, acknowledging him to be the Fountain of every good thing. Two things whereby the Fear of God's Worship is distinguished from all other Fears: 1. It is Absolute: for by it God is reverenced absolutely; that is, the fear we give to men is only for God, but we fear God for himself. 2. It makes a man first of all to fear the offence of God, and then the punishment: for it is a fear of both, but of the offence in the first place. In the Worship of God we must not be led by our own Devices, but by God's Direction, and that for these Reasons: 1. God will be acknowledged to be the only Lawgiver, the King of his Church, and the only Prophet to instruct it in the Will of God, Jam. 4.12. 2. There is a Promise of Blessing to them that serve him with a perfect heart; and there is threatening of most heavy Curses and Judgements to come upon their Souls, that worship him after the Commandments and Precepts of men, Judg. 2.12, 14, 15. 2 Chron. 26.28, 29. Rules touching the right manner of God's Worship: 1. Touching things that are to be done or not to be done, we are not to judge by the false Rule of our own carnal and corrupt Reason, but according to the sure Word of God by the Prophets and Apostles. 2. We must not presume to add somewhat of our own to the Ordinances of God in his Worship, and account it too gross simplicity to cleave to the bare and naked Word, and thereby make a mixture of his Religion with our own Invention. 3. We must make it (as indeed it is) our Duty to study to acquaint ourselves with the Scriptures, Reading them with all diligence, for the Word is a Christian man's true and perfect guide, and in all doubts it is his Counsellor. More special Rules for our Obedience to the Worship of God, as himself hath prescribed: 1. We must think ourselves fools in the matters of God, that we may be made wise, 1 Cor. 3.18. 2. To account God only wise, yea Wisdom itself. 3. To add nothing to the Word of the Lord, which were to make ourselves wiser than God himself. 4. We must think nothing small or little in God's service; he took order for the least things in the Tabernacle, and left them not Arbitrary. Holy things must be handled Reverently and Religiously for these Reasons; viz. 1. Because we have to do with God in matters of Religion. 2. Because such as come without Reverence and due regard into his presence, do lose the fruit and benefit of their coming. The Mischiefs of a Toleration of any false Worship, where the true Worship of God is Established: 1. It showeth a coldness in God's Cause, and little or no Zeal in defacing the Monuments of Idolatry, which rob God of his honour, when he will not have his glory given to any other. 2. It nourisheth a Serpent in the bosom of the Church. 3. It causeth uncertainty of Faith and Religion, Doubt in men, specially the weaker sort, which side to adhere to. 4. It maintaineth Confusion in God's Worship, and fostereth Schisms, Troubles, Seditions and Rebellions. 5. It breaketh the sweet and comfortable knot of the Unity and Amity of Brethren: it bringeth danger to the whole State, and is directly against sincere Profession, Josh. 24.19. & 2.10, 1. The Vices repugnant unto the Fear of God: 1. Profaneness, Carnal Security, Not to Fear God. 2. Servile Fear, which is to shun punishment, without Faith, without a desire of changing and amendment of life, with a despair and shunning of God, and with a separation from him. It appears from what hath been said, That the Fear of God, being an awful respect of the Divine Majesty, ariseth either 1. From Faith in the Mercy and goodness of God: This is called Filial Fear; The effects whereof are these: 1. A careful Endeavor to please God. 2. A careful avoiding of such things as offend the Divine Majesty of God, Prov. 8.13. Job 1.1. 2. From Diffidence, when a man's heart doubteth of God's Mercy, and expecteth nothing but Vengeance, and the fearful wrath of God upon him for sin, whereupon nothing but horror and amazement seizeth all the faculties of his Soul. This is Servile Fear: Both which are grounded Rom. 8.15. The first was seen in Abraham, Gen. 22 12. The second in Adam, Gen. 3.10. And so the devils fear and tremble, Jam. 2.19. The signs and Evidences of him that feareth the Lord: 1. Where this Fear is, there is the hatred of evil, as of Pride and Arrogancy, Prov. 8.13. A man that feareth the Lord, dare not do unjustly, Gen. 42.18. 2. He is made pliable to God's Will, though he were obstinate before, Acts 9.6. Isa. 6.5. 3. He trembleth at God's Word, Isa. 66.2, 5. Habbak. 3.16. Amos 3.8. 4. He feareth not man, Mat. 10.28. Isa. 51.21. Dan. 3. 5. He delighteth in God's Commandments, Psal. 112.1. Psal. 128. 6. He shall want no good thing, Psal. 34.9. & 112.2. The Means to attain to this holy Fear; viz. 1. To renounce our own Wisdom, Prov. 3.7. Rom. 8.7. and not to be swayed by our own Reason. 2. To beg it of God, because it is his gift, Jer. 32.39, 40. 3. To meditate upon God's Judgements against sinners, 2 Pet. 2. and also upon his Mercies, Psal. 130.4. For there is mercy with him, that he may be feared. Wouldst serve the true God in the Truth? not part God's Worship 'twixt Divinity and Art? Nor smother what the Spirit blows? nor strain A slavish Compliment with Man? whose Brain Whets his Invention how to cut and fit God Worship to the measure of his Wit; Whose Devotion in zeal to Clergy-Pelf, God's stead, set up the Dagon of himself: Wouldst this abhor, and in all things accord With Truth itself? Then learn to Fear the Lord. §. 8. Of Ignorance. HAving spoken of the Virtues required in this Commandment, we come now to the Vices therein forbidden; but because they are many (as may formerly appear in the first Paragraph of this Chapter) and this Book no Forest but an Arbour, we shall touch, and but touch only three of the chiefest of them; viz. Ignorance, Desperation and Pride. Ignorance, or not knowing of the true God and his Will, is, Not to know those things of God, or to doubt of them, which we ought to know by the benefit of our Creation, and by his Manifestations. Indeed we must not, neither can we possibly know God as he is in himself, for so he is Infinite, and therefore Incomprehensible in regard of us; but we are to conceive him, so as he doth reveal himself to us in his Creatures, principally in his Word. Now as Ignorance is in itself a sin and a cause of sin; so is it in itself the punishment of sin and a cause of the punishment. This Ignorance is called, Hos. 4.6. The Mother of Destruction, though the blind Papists proclaim her The Mother of Devotion: From this sin of Ignorance they derive their Devotion, or their Superstition, or which is worse, their Idolatry: They say Ignorance is The Mother of Devotion, the Apostle says, of Idolatry, Gal. 4.8. which speaks Truth, judge. The Papists hoodwink the poor people, and tell them the knowledge of the Scriptures will cause them to err. Christ saith, Ye err not knowing the Scriptures, Mat. 21.19. which speaks Truth, judge. Upon Ignorance of the Scriptures, must needs follow Ignorance of Christ, for they are they that testify of Christ, Joh. 5.39. Now Ignorance being in itself a most odious Vice, against which Christ will come in flaming fire to render vengeance, 2 Thess. 1.8. and a Mother sin of many other notorious ones, it is as strange to us as true in the Church of Rome, how any man that hath but the light of Nature should be so blind, as to imagine the least light can come out of darkness; yea, when the Devil the Prince of Darkness is said to be the God of them that are blinded, 2 Cor. 4.4. Thus are they pitifully beguiled, that think the Scriptures, being a two-edged Sword, is too sharp and keen for Lay men and women, and such as have not skill in Tongues and Arts, and therefore the knowledge thereof very dangerous for them, in case they should pierce and wound their own Souls and Consciences with this Sword, as children hurt themselves with Knives; but in a secure and quiet Ignorance they may go to Hell unmolestedly, without the least check or trouble of Conscience. Blind Souls! not knowing that the Word of God, as it is sharp in itself, so hath an inward power to give sharpness of wit, and that unto the simple, and to the child knowledge and discretion, Prov. 1.4. so as by the Word they may learn how to use the Word. How dare then any thus counter-command God himself, and question his Wisdom, who is Wisdom itself, and hath expressly commanded the people to use what these presumptuous Worms and audacious Wretches prohibit them? Whom did Christ except, when he said to all, Search the Scriptures? Joh. 5.39. Or whom did God, when he expressly commanded that the Law should be read to all, even men, women, children and strangers? Deut 31.11, 12. This not knowing the Word of God, is the Mother of Ignorance, and that the Mother of all Impiety: If we desire therefore to know God hereafter as he is, let us endeavour to know him here, as he hath revealed himself to be; for the ignorance of God in this world, will debar us of the knowledge of him in the next, and for ever exclude us from that blessed experience the Saints and Angels have of him to all Eternity. Man's Ignorance touching God, appears in that though the mind of man knows there is a God, yet naturally man will not acknowledge, 1. The Presence of God: for if he did, he would not without remorse or sear commit those sins in God's sight, which he is afraid and ashamed to do in the sight of men. 2. God's particular Providence: for in time of Distress the Promise of Help from men will more cheer him then his Hope in God, so that he trusts more in the Creature then in the Creator. 3. God's Justice: for naturally man thinks, that though he sin he shall escape punishment, Deut. 26.16. 4. Though man knows God must be worshipped, yet naturally the Mind discerneth not of God's right Worship, Rom. 1.21, 23. 1 Cor. 2.14. Man's Ignorance of himself by Nature: 1. No man naturally knows the blindeness of his own mind; men think themselves wise, when in the things of God they are fools, Rom. 1.22. 2. Man cannot discern aright of his own sins, nor see the vileness of them naturally, though his Conscience oft accuse him: if he did, he would not sin as now he doth. 3. Man naturally doth judge amiss of his own frailty and mortality, for there is no man so aged, but thinks naturally he may live longer, and thereby deceives his own poor soul. 4. Natural men cannot discern aright of the end and scope of their lives; for naturally they wholly seek their own praise and their own good, in stead of God's glory and their brethren's good. 5. We cannot naturally discern of our own true happiness; for we measure it by outward things, esteeming the rich and honourable most happy, and the poor most miserable, when most commonly the contrary is true. There is a twofold Ignorance: 1. When we are ignorant of those things which we are bound to know, called Ignorance of an Evil Disposition: And this is evil properly. 2. When we are ignorant of those things which by the Law of God we are not bound to know: This is not sin. The means prescribed by God to expel Ignorance, must be used by us for these Reasons: 1. That we may obey God therein, who both hath decreed ends, and ordained means to those ends, and not tempt him by contempt thereof. 2. That we may obtain the Blessing of Knowledge decreed for us according to his Promise, and that to our Salvation. 3. That we may retain a good Conscience in using the means, although the expected event do not presently follow. Again, Ignorance is fourfold; viz. 1. Natural or engendered in men, which is of those things which we are ignorant of, or cannot understand through the corruption of our Nature. 2. A simple and mere Ignorance, simply for want of means, condemned, Joh. 15.22. when the means of knowledge is wanting: 1. Within a man, there being dulness and want of capacity. 2. Without, there being no Vision, Prophesying failing, Preaching coldly, or as seldom exercised as practised. This is not excusable, Prov. 29.18. 3. A careless Ignorance, which is a neglecting and contemning the means of Salvation. 4. A wilful Ignorance, because men will not see their sins, nor know their errors; a purposed and endeavoured Ignorance, which is of those things that our Conscience telleth us must be enquired after, neither yet do we inquire after them with a desire of learning them and obeying God; called affected Ignorance, when there is no fault in the means wanting, but we are contented to be ignorant even under the Means, that we may sin the more freely. This is the highest kind of all Ignorance, and is damnable. Ignorance is the Mother of many grievous sins, especially of Heart-Atheism, Profaneness, Inward Idolatry and Apostasy: All which are forbidden in this Commandment; viz. 1. Of Heart-atheism, whereof there are 3 sorts; viz. 1. When men through a Self-conceitedness, affecting to be wiser than all the world, do hold this, That there is a God not really but in opinion or show, to keep simple persons in awe: Of this sort of Atheism David complained of, Psal. 14.1. 2. To conceive otherwise of God than he hath revealed himself in his Word: for whatsoever is there spoken of God, such an one he is, yea every Attribute of God is God: So that the heart conceiving a God without any of these, is guilty of Atheism. 3. When any shall conceive otherwise then he ought of God, in regard of the persons of the Godhead; viz. denying either the Son or the Holy Ghost, as Turks and Jews: for he that hath not the Son hath not the Father, 1 Joh. 2.23. And must needs therefore be an Atheist. 2. Of Profaneness, which shows itself, 1. By living securely in open sins, being without shame or regard of God or Man, Isa. 3.9. 2. By brutish living without all practice of Devotion, little or not Praying, Reading or Meditating upon the Scriptures. 3. By following and professing one Religion so, as that there is a disposition, if need require, unto the contrary. A profane heart causeth this; for where it is otherwise, there is the constancy of the Apostle, It is better to obey God then Man. 3. Of Inward Idolatry, or of the heart: And this is 1. By love, joy, and delight of the heart without measure: Thus the covetous man, the Epicure, and the Proud man, are Idolaters; so are all such as unreligiously love their own Wills more than Gods most holy Will. 2. By trust and confidence, whereby the Creature is so relied upon, as that with it there is total Assurance and no fear; but if that be wanting, than nothing but fear and mournful despair. 3. By praying unto it: for it must hereby be supposed to be every where, or to be able to hear at the least wheresoever it is called upon: But this can only the Lord do, for it is a property of the Infinite alone, not of Angel or Saint. 4. Of Apostasy, whereof there are five Degrees; viz. 1. A consenting to sin, being deceived with the Temptations thereof. 2. Hardness of heart upon many practices of sin. 3. The heart being hardened becomes unbelieving, and calls the truth of the Gospel into question. 4. By unbelief it becomes evil, having an unworthy conceit of the Gospel. 5. This evil heart brings a man to Apostasy and falling from God, which is the extinguishing of the light of the Gospel. To prevent this sin we must carefully practise the Counsel of the Gospel. Ignorance of the Will and Word of God is a grievous sin also in itself, Levit. 4.2. & 5.17. Isa. 1.3. & 5.13. which may further appear by these Reasons: 1. Because all the corruption that befell us through Adam's Fall is sin; now Ignorance and Blindeness of mind was a principal part of that corruption. 2. Ignorance is contrary to the Image of God wherein we were first created; for a part of God's Image in man was Knowledge, Col. 3.10. as well as Holiness and Righteousness, Eph. 4.24. 3. As Knowledge is the Foundation of all Piety and Obedience: So Ignorance is the Mother of all Error and Profaneness, Mat. 22.29. The four main Supporters of Ignorance against Knowledge viz. 1. Envy, whereby men grieve at the knowledge and good parts which are in others. 2. Ambition, whereby they seek to be eminent above all others. 3. Policy, whereby they seek a cloak for their own Ignorance. 4. Covetousness, whereby they pretend a strange kind of secret Virtue in Ignorance, that thereby they may with the less prejudice to their juggling in Religion, the more securely Monopolise Idolatry: These men are not of Moses his mind, when he wished that all the Lords people were prophets, Num. 11.29. neither of Paul's mind, when he wished that all that heard him were altogether as himself was, Acts 26.29. though indeed with these men Priest and People are all one, but not in Paul's sense, unless Darkness be Light. The Ignorance that is excusable, is only such as is 1. In Idiots, Natural Fools, through some defects in Nature. 2. In Lunatic persons, violently bereft of the use of Reason. 3. In Infants and Children, being not of years of discretion. 4. In all men, as touching such things as we are not bound to know. Time was when Ignorance was not amiss, When Innocence lay swaddled all in Bliss: But Man soon' came (proud to unscale his Eyes) A learned Fool, in nought but Folly wise; Since which cursed Fate, the Twilight he has left Serves but to mourn for what he is bereft. Thus he that dares aspire to dart his sight I'th' Sun, looks himself blind with too much light, Even in those Gospel-days, whose dawning Mind Hath one Eye open that can see 'tis blind. §. 9 Of Desperation. THe Diseases of the Body are many, and many grievous, but the Maladies of the Mind are incomparably more and more grievous; those of the Body make us sick men, those of the Mind make us miserable men. The Mind can judge of the Bodies Diseases, but how shall it declare the Diseases of it , when itself is diseased; if the judgement be sick, how shall the sickness be judged? The instrument of judging is the Mind, the Disease whereof is not proper and peculiar only to such as are troubled, distressed and disturbed in Conscience, but Epidemical, yea most reigning in all unregenerate persons, wanting a right reformed judgement to judge of themselves, and therefore take or rather mistake Vice for Virtue, Darkness for Light, and Error for Truth. Now of all sores, the most dangerous is the wound of the Spirit, therefore is that the necessariest Doctrine which relieveth and rectifieth the Conscience. And as the Word of God is mighty in operation, piercing the heart, and discerning the thoughts and intents thereof: So is it alone available and effectual to pacify the Mind, and to give full satisfaction to the Conscience. In this case of Distress of Mind, it is meet and convenient there should always be used a private confession, Jam. 5.16. not of our Faith so much as of our Faults: For the Physician must know the disease, before he can apply the remedy; and herein the grief of Mind and scruple that troubleth the Conscience must be made known; for man hath but two witnesses of his Thoughts, God and his own Conscience, by which man knows that thing of himself which God also knows of him, and none else; for man's Conscience is known to none beside himself but God. Now the most special and common distress of mind, ariseth from a Divine Temptation, which is a Combat with God himself immediately; which is when the Conscience speaks some fearful things of God, and withal the party distressed feels some evident Tokens of God's wrath. Yet indeed God's Mercy is never sweet unto the palate of the Soul, until it be seasoned with some taste of his Wrath and Indignation. This indeed is the true Trial of our Faith, even when above and against Reason we rely on the Mercy of God in the Apprehension of his Anger. In which time of Temptation men are unfit Judges of themselves and of their condition, how it stands between God and their Souls; even the faithful themselves at such time may cry out, and complain as if they were without both Faith and feeling of any favour of God, who yet even then is not absent from them, neither hath forgotten them. The hour of Temptation with the Faithful, is the time of winter, wherein their Faith and Graces seem as it were benumbed; but when the Rejoicing Beams of the Sun of Righteousness break forth, dissipate and chase away from the poor bemisted Soul, the thick cloud of false and forged Suggestions, his Faith appears, the spring of Graces approacheth, they show forth by lively effects, That they still retained life and were not dead, to the present operation of unspeakable comfort in the late clouded Soul. In such Distresses let no man think the Weight of his sins can overbalance the Merit of his Saviour. The Celestial Lights may suffer Eclipses; and we must walk by Faith, not by Feeling. Now the true Application of Life Everlasting promised in and by the Blood of Christ, is the general Remedy for all Distresses. But note, That the distressed in mind are not fit for comfort, till they be humbled for their sins, for till then the Word of God is misapplied, and so abused. Despair is a sin, whereby a man makes shipwreck of all Hope of the Mercy of God in Christ, arising from a false consideration of his sins which he hath committed, or the good which he hath omitted, with a persuasion that God is neither able nor willing to forgive him. Thus the Desperate man believeth not that God is either good, true, faithful or powerful; he may indeed have some conceit that he is so in general, but that he is so to him in particular, and for his good, this he will not be persuaded of, but with Judas, conceits that God is not willing to pardon him, or rather that he will not pardon him, Mat. 27. or with Cain, That he is not able to forgive him, Gen. 4.13. Thus Despair impeacheth the most glorious Attributes of God; his Power, as if he were not able to make good his Promise; his Truth, as if he were unfaithful; his Mercy, as if it were dried up with the heat of men's sins; his Omnipresence, as if he were not ever by us. Thus it stops the currant of God's Mercy, barreth up the gates of Heaven against men, and openeth the mouth of Hell for them; which if thou wilt avoid, beware of Infidelity, for that is the Mother of Despair. And thus Despair ariseth partly from too deep an apprehension of the power of the Devil, as if he were Infinite, and he able to do whatsoever his Malice would, or unlimited, God letting the reins lose, and permitting him to do what himself pleased; and partly from too light an esteem of that power which is to be had in God, as if he were not sufficient to keep us safe, and of the Mercy of God, as if it were not Infinite. Temptations to draw us to doubt of that help we have in God, and to Despair, are properly termed The fiery darts of the devil, which he shoots into our thoughts to poison the Soul with their venomous heads, thereby to draw us into Perdition. These Temptations, where they light and fasten, pierce deep; showers of them did the Devil shoot at poor Job: David complains much they were let fly at him; yea, he fling some even at Christ himself in the wilderness, Mat. 4.3. in the garden, Mat. 26.37, etc. and on the Cross, 27.46. He that Despairs, sucks fiery burning poison into his Soul, hath the Brimstone of Hell sulphering in his very bowels, not a drop of the gracious Promises of God to quench it, because he thinks the Puddle-pool of his sins greater than the Ocean of God's Mercy: This fire either stupifies the Spiritual Senses, and dries up the life of the Soul, or torments him like Cain, Saul and Judas, intolerably, without all hope of redress. Whosoever therefore by reason of their weakness, or through the violence of some Temptation, have so let fall their shield of Faith, as that Satan's fiery darts have touched their Conscience and pierced their Soul, let them not thereupon utterly despair, and give themselves up to the power of Satan: but know, That a Renewing of Faith by a speedy recourse to the Promises of God in Christ, is a liquid Balsam to quench the flame, Virtual to draw out the fire, and Sovereign to cure the wound. Faith applying the Virtue of Christ's Sacrifice to a perplexed and troubled Soul, dispelleth the inward anguish thereof; but he that after some failings and spiritual wounds puts off all Hope, as if Death and Destruction without all Remedy, must needs follow thereupon, is like him that will rather die then take Physic; murders his Soul, because it was sick, hastens his own Damnation, and by a Blasphemous prejudice to the unvaluable Merits of Christ, through Infidelity becomes the wilful Destroyer of that Soul which might have lived for ever, had he had the grace of Faith to apply the Remedy. The special distresses of the Mind are five; and arise either 1. Of a Divine Temptation. 2. From outward Affliction. 3. Of the Temptation of Blasphemy. 4. From a man's own Sins. 5. From a man's own Body. Distress in mind is, when a man is disquieted and distempered in Conscience, and consequently in his Affections, touching his estate before God, which hath two Degrees: 1. The less, which is a single fear, grief, suspense or doubt touching his Salvation. 2. The greater, which is Despair, when a man in his own sense and apprehension is without all hope of Salvation. All distresses of the Mind ariseth from Temptation either begun or continued; therefore according to the divers kinds of Temptations, must the Distresses of the mind be distinguished, which (as formerly) may be all reduced to these two Heads; viz. 1. Of Trial, which is twofold: 1. Combat of the Conscience directly with the wrath of God, called a Divine Temptation. 2. Of the Cross, whereby God proves and makes trial of the Faith of his children. 2. Of Seducement, which is threefold: 1. Immediately from the Devil, called the Temptation of Blasphemy. 2. From a man's own sins, both Original and Actual. 3. From Imagination corrupted, irregulated and depraved. Despair is of three sorts of men; viz. 1. Of Epicures, Profane men and Atheists, who rejecting all Hope, and refusing to wait for Mercy, their Conscience convicting them that there is nothing to be expected but damnation, give themselves over to all manner of wickedness, labouring to extinguish out of their hearts, That there is a God, a Heaven, or a Hell, Jer. 18.12. 2. Of those men who are overcome with too much sorrow, arising from the grief of the punishment, 2 Cor. 2.7. & 7.10. 3. Of those who are troubled in mind for sins, supposing that their sins are so great and so many, that God cannot nor will not forgive them. This kind ariseth from grief for sin, and is twofold; viz. 1. Temporary, only for a time: This is curable, and may happen to a child of God. 2. Final and incurable: This kind is only incident to the Reprobate. The causes of Despair are twofold; viz. 1. Hidden and secret: So Reprobation may be said to be the cause of final Despair. 2. Open and more manifest, which generally are these four, Unbelief, Impenitency, Hardness of Heart, and An absolute Denial of the known Truth joined with Blasphemy. The more particular open causes of Despair are these; viz. 1. The greatness and multitude of sins, Gen. 4.13. 2. The multitude of Temptations, Judg. 3.1. Gen. 21.1. 3. The often falling into sin: This is incident to the best, Prov. 24.24. 4. Overmuch grief, melancholy, and sadness of heart, Prov. 15.13. 5. Ignorance in minds not instructed in the Reconciliation by Christ. 6. An inveterate custom in sinning, whence proceeds hardness of heart. 7. The too much consideration of our own unworthiness with the least reflection on Christ and his Merits. 8. That compelled Abnegation and denial of the known Truth through tyrannical Violence and Compulsion, too hard for the weakness of the flesh. Four Caveats in private Confession convenient in case of Distress of mind, Jam. 5.16. 1. It must not be urged as a thing simply or absolutely necessary to Salvation. 2. It need not be of all sins, but of such as trouble the Conscience. 3. It is especially to be made to Ministers, though it may be made to any man. 4. The person to whom it is made, must be one of trust and fidelity. Helps and Remedies against Despair; or, that we may the better avoid Desperation and carnal security, we are always to have in mind, 1. That the Promises of Grace and Favor to Mankind are universal, Mark 11.38. 2. The Promises of Mercy, how heinous soever ours sins have been, Isa. 1.18. 3. That the Mercy of God is above all sin, Rom. 20. 4. That the Doctrine of the Gospel for the free Remission of sins, is to be preached not unto a few, but universally and generally unto all, Mat. 28.19. 5. That the Seals of the Covenant are appointed to be given to all men which are members of the Visible Church, or desirous to be incorporated thereinto, Matth. 28.19. & 26.26, 27. 6. That as the Disobedience of Adam brought Condemnation on all men: So the Blood and Obedience of Christ is All-sufficient to wash away all sins, and that of all men, 1 Cor. 11.24. 7. That God delights not in any sinner's Death, but desires his Conversion, Ezek. 33. 8. That if any Believer sin, he hath a sufficient Advocate with the Father, 1 Joh. 2.2. Heb. 9.24. Rom. 8.34. 9 Labour to lay hold upon the Promises by a right-grounded Faith. 10. Take heed of too much melancholy and worldly sorrow. 11. Consider the grievousness of the sin of Despair. 12. Remember the Passion of Christ, the Truth and greatness of his Mercy. 13. Have in mind the Examples of mercy, as to Murder and Adultery in David, to Apostasy in Peter, to Idolatry in Manasseh, to Theft in the Thief on the Cross, to Blasphemy in Paul, and much Iniquity and Impurity in Mary, having many foul Devils in her. 14. The Indignity offered unto God by Despair, seeing we refuse to trust him upon his most holy Word, and the inevitable destruction of our own Souls thereby; consider, That so long as we despair not, we are not shut out from Mercy upon Repentance, but while we despair, there is no hope, we are lost for ever, and most worthily. Again, to avoid Despair, it is necessary that we pray to be kept and preserved 1. From presumptuous and notorious sins most chief, as Murder, Apostasy, Adultery, Blasphemy, etc. 2. From wicked Company, which like a violent stream and torrent doth force men to all kind of wickedness. 3. From the Neglect of God's Worship, whereby we lose our Spiritual Armature, and are laid naked to our potent foes. 4. From the love of, and immoderate affection to the things of this world, which having the heart, if they fail, our heart faileth also, and a wide gap is opened to Despair. Reader, When ere thou meat one in Despair, Lock thine Ears, his very breath poisons th' Air: Nothing but Sulphur from his Lungs proceed, Hot enough to make an Adamant bleed. Of God's free Promises discourse the point, And thou wilt find his Soul quite out of joint; His lips foam Blasphemies, and who can tell But that his Heart goes to the tune of Hell? In this sad case, his wound is much the worse, In that he holds the Salve his greatest Curse. §. 10. Of Pride. THe last Vice in opposition to this Commandment, which we promised to touch, was Pride; a sin so obviously condemned, even by Heathen Writers, as we shall here only abstract it is as it were from that Pride which is so generally condemned; and, taking the word in somewhat a more strict sense, chief as it relates to Inward Spiritual Arrogancy, the insensible poison even of a sanctified heart, we shall only glance at it, and proceed to the Second Commandment. Pride is a puffing up of the heart and mind, proceeding from the opinion of some good thing in us more than in other men. Pride, truly so called, is the most pestilent and incompatible Opposite that Grace hath; and therefore he that is most sanctified, most fights against it: For besides that empoisoned tincture our Souls are stained with by this sin in our depraved Nature, the subtle Serpent experimentally knows how to manage it with most accurate policy, who follows this poison with such eagerness and activity, sweetening it with such specious Delusions, that after it is expelled by the Antidote of Faith, he yet endeavours with all the power and policy of Hell, that some spice thereof may remain behind, even in the Soul humbled for sin, and devoted unto the service of God. For being exactly experienced in all advantages for Spiritual Assaults, and tempering the powerful Ingredients of his Temptations, with the Relics of man's proud Nature, doth cunningly persuade him to advance above that which is meet within himself, in his own opinion, the worth of his own Graces and Virtues; by reason of the predominancy and delightsomness whereof the undermining Venom and cankering Pestilency of this sin corrodes the Soul, and frets out the very heart of Grace undiscernably. This Lion in a Lamb's skin, this Devil in an Angel's shape, this sin of Spiritual Pride is the harder to be expelled, because so easy to be entertained, and so difficult to be discerned; such is the insensibleness of those Meanders wherein she walks invisibly, when she haunts the Saints and children of God; who with the more circumspection and holy policy are to fortify themselves against it, because it springs from so fair and unsuspected a Fountain, even from Zeal, godly Duties, and good Actions; who are with much Humiliation and fervency of Spirit to pray and strive against it, because it singles out the Chosen of God, and takes up his seat in the sanctified Soul; who are with wonderful care to countermine the sly insinuations wherewith it avoidable winds itself into their hearts, lest when they seem to disclaim Pride, they prove proud that they are not proud; who cannot be too secure of their Sentinels on the heart-guards, because there is no profoundness of Knowledge, no measure of Grace, no eminency of Zeal can be exempted from hazard of Surprisal, by this last and most cunning encounter of Satan by Spiritual Pride. Great reason therefore hath the child of God. strongly to fence his heart with a gracious and unfeigned humility against this sin, lest gazing on the dangerous speculations of his own worthiness, the eye of his Conscience become blind to his own Deficiencies, Corruptions and Infirmities; lest his Self-conceitedness, and a vain over-valuing of his own Gifts and Virtues, call the Truth of them into question, and extinguish the life of Sincerity; lest an adulterous self-liking of his own excellency, be justly plagued with a scandalous fall into some gross sin; lest this Viper nourished in the bosom of his Soul, take unseasonable heat and warmth from his Zeal, and endanger the whole frame of his New man. Now the only Sovereign means to preserve the life and vigour of Graces in the Soul, and to keep thence this pestilent canker-worm of Spiritual Pride, is with much earnestness and prayer to labour after and settle surely in the heart a true and undissembled Humility. This kind of Secret or Privy-Pride, is not so properly a breach of this Commandment, as the outward and more open Pride, whose concomitant Companions and Branches are, Envy, Anger, Impatience, Indignation, Self-will and Obstinacy, Presumption, Hypocrisy, Boasting, Ingratitude, Contempt, Disobedience, Ambition and Curiosity; as also a feigned Modesty or Humility, which is a double Pride, being to hunt after the praise and commendation of Humility by refusing in show and appearance, and by denying of those things outwardly, which yet a man secretly covets, and in his mind attributes unto himself, either truly or falsely: This is Pride under a vail; which, if Plenty and Prosperity in outward things answer the expectation, doth soon appear in its proper Peacockcolours, to be nothing else but the very height and pinnacle of all Pride and Arrogancy, whose true Properties follow. The properties of the proud man, viz. 1. To ascribe his gifts not to God, but to his own worthiness and ability, and to refer his gifts and counsels principally to his own glory, and therefore to stand in admiration of himself and his gifts. 2. Not truly to fear God, neither to acknowledge and bewail his own defects. 3. To be always aspiring to some higher place and calling. 4. To attribute to himself those things which he hath not, to attempt things above his power, and not belonging to his calling. 5. To contemn and debase others in respect of himself, to believe none, but to covet to excel, and be eminent above others. 6. To be angry with God and Men, to fret and fume against God, when his desires and counsels are hindered, and also to accuse God of Error and Injustice, if God's counsels agree not with the judgements and affections of men. Pride is twofold: 1. Inward, in the soul, which consists Partly in the Mind, which is a corrupt disposition thereof, whereby a man thinks himself to be better than indeed he is. This was the proud Pharisees sin, Luke 18.11, 12. Partly in the Will, which is an inward affection, whereby a man is not contented with that estate wherein God hath placed him, but desires a better. This befell Adam and Eve, and does most of their Posterity in every Age. 2. Outward, which proceeding from the former, shows itself in the effects in her proper colours, by apparel, gestures, language, actions, and most vain fantastic self-conceits. Inward Pride must be carefully avoided for these Reasons; viz. 1. Because whatsoever outward good works the child of God can do by Grace, the same may a wicked man do through Pride and Hypocrisy; as conceive a Prayer, Preach the Word, and Practise the outward duties of Repentance, of Love, and such like: for Pride is a sin that will counterfeit Grace, and man cannot discern it truly, but God only. 2. Many other sins prevail in the wicked, but Pride is the sin that troubleth the children of God, and when other sins die, then will Pride revive; yea, it will rise as it were out of Grace itself: for the child of God may be proud because he is not proud, proud of his Humility; therefore Paul must be buffeted by the messenger of Satan, lest he should be puffed up with the abundance of Revelations, 2 Cor. 12.7. The way to avoid this dangerous sin of Inward Pride; viz. 1. We must be careful to know the Pride of our own hearts: for every man hath it in him more or less, and the more we see it, the less it is, but the less we see it, the more it is indeed; for he that is most humbled, is not altogether free from this Inward Pride. 2. When we see our Pride, we must labour to subdue it, which may thus be done: 1. By considering the Judgements of God upon this sin; it poisoned Angelical Perfection, and afterward occasioned our Parents casting out of Paradise; and remember Herod, who for this sin was eaten up of worms, Acts 12. 2. We must search into ourselves, and labour to see our own wants and corruptions, as our Blindeness of Mind, Unbelief, etc. The want of feeling our wants occasions Pride. 3. We must meditate upon the Death and Passion of Christ, and how can a man think that Christ endured that bitter Passion for, and yet not be humbled with the sight of his sins, which had a part in the cause thereof. Reasons taken from the state of the Regenerate Soul, why the child of God should fence his heart against Spiritual Pride; viz. 1. The consideration of our deficiencies even in our most religious duties and best performances. 2. The consideration of our own forwardness to march under Satan's Banners, and our base unworthy vassalage therein before our Regeneration. 3. The consideration of the bottomless depth of God's bounty to us, which hath raised unto us whatsoever gifts we have. 4. The consideration of the danger which may happen to the whole man, by giving entertainment to Spiritual Pride; for either it may persuade us to embrace some groundless singularity of unwarrantable Opinions; or by God's just Judgement draw upon us a deadness of heart, a dulness of zeal, an intermission of the operations of Grace, or the like inconveniences. The three Errors which did deceive the Pharisee, & does many other proud persons: 1. His Error of Comparison, in comparing himself with another person, which was to behold his face in a false glass, Luke 18.11. 2. His freedom from some gross sins forbidden in the Second Table, which he judged others to be guilty of. 3. His performance of some Duties of Religion, doubtless with as much Spiritual Pride as he now makes proclamation of it. Motive-Engines to pull down Pride & Ambition; viz. 1. We must consider the state of our bodies, what it is: Dust we are, and to it we must return, yea how speedily we know not. 2. We are altogether set upon sin, and bring forth the bitter fruits of our Corruption, in regard whereof we are more wretched than other creatures, so vile a thing, so accursed is sin. 3. We are not able of ourselves to think one good thought; neither are we sufficiently furnished of ourselves to do the least and smallest duty that God requireth of us; we have the spawn and seed of all sin in our Nature. 4. Whatever gifts are bestowed upon, we must think meanly and humbly of ourselves and them; for our best gifts are stained with many blemishes. 5. Let us set before us the Example of our Lord and Master Jesus Christ: we must be ready to learn of him the lesson that he offereth to teach us by Word and Example, Mat. 11.29. 6. Pride is the preparation of us to a fall, and the ready way to destruction, Prov. 16.18. Fearful Examples whereof are Nabuchadnezzar, Haman and Herod. A Bubble in a Storm; a falling Star; A Cobweb-Helmet in the brunt of War; A Flash of Lightning; or a Spark that flies By night i'th' Air, looks like a Star, and dies; Frothy Foam disgorged, spit on the proud Rocks By Neptune, when he combs his curled Locks; The Lover's Weathercock; a Peacock's Plume; A Courtier's Cringe; mere Smoke or Chimney-sume; A Dream of Treasure; or a Scorpions kiss; A Tower of Glass: Pride is nought else but this. The Second Commandment. §. 1. Thou shalt make to thee not graven Image, nor the likeness of any thing that is in Heaven above, or in the Earth beneath, or in the water under the Earth. Thou shalt not, etc. IN this Commandment God prescribeth the Rule of true Divine Worship, forbidding not only that Creatures or Images be not reputed or worshipped for God, but also that himself be not worshipped by or at Images: for if Adoration be given to the true God with a false and erroneous intention, it makes him an Idol; and to worship him in, at, or before an Image, is Idolatry and Superstition, and God so worshipped is made an Idol. And in thus forbidding the grossest, and the Head and Fountain of all false Worships, he forbiddeth all the other kinds. Here also we are commanded to perform all outward Duties of God's Service, according to his Will revealed in his Word, for the substance thereof. So that the sum of this Commandment is, That we worship not God after our fancies, but according to his own Revealed Will, Deut. 29.29. & 13.18. & 5.33. Joh. 4.24. Lastly, we must take notice, That all manner of Images is not here forbidden, but only in matters of Religion. This Commandment hath two parts: 1. The former forbiddeth Images to be made, yet not simply, but so as by them to represent and worship God. 2. The latter part forbiddeth to worship them with Religious or Divine Honor. They who make this Commandment to consist of three parts, divide it thus: 1. The forbidding of the things wherein a man may sin in the outward Worship due unto God. 2. The forbidding of the things performed in the profession of that Worship, done by the outward behaviour of the body. 3. Threaten against the Breakers of the Law, and a Promise to such as keep it. Two things beside the worshipping of Images forbidden in this Commandment: 1. The worshipping of Creatures with a Religious Worship. 2. Superstition, which is a worshipping of God by Rites and Ceremonies devised and commanded by men: Of this sort are these; viz. 1. To wear a certain kind of Apparel for Religion's sake. 2. To hold Difference of place in worshipping of God. 3. To observe days and times for that purpose. 4. To make a Difference of meats. 5. To abstain from Marriage, and such like. The particulars forbidden in this Commandment; viz. 1. To ordain any other Word or Sacrament then that which God hath appointed, Gal. 1.8, 9 Rom. 16.17, 18. 2. To ordain strange Ministeries, or to seek secret things of them or by them, Leu. 19.31. Deut. 18.10, 11. 3. All manner of Ceremonies that are not for comeliness and order, Isa. 1.11, unto 15. & 66.3, 4. 4. All Monuments of Idolatry, Deut. 12.3. Exod. 23.24. & 34.13. Judges 22. 5. All means to Idolatry, as Marriage, and familiar accompanying with Idolaters and Papists, Deut. 7.3. Ezra 9.2. & 10.10. Exod. 25.24. 6. To Swear by any false God or Idol, as Mass, Cross, etc. Exod. 23.13. Josh. 23.7. Psal. 16.4. The making of Images to be worshipped is abominable for these Reasons: 1. Because it is impossible that God who is an Infinite Spiritual Essence, can be represented by an Image, Isa 40.22, 25. yea, every Image of the Godhead is a Doctrine of Vanity; and though most curiously polished, yet a very stock and teacher of lies, Jer. 10.8. 2. Because we have an express Command to the contrary, Deut. 4.15. neither can there any toleration be found hereof, representing God by the Image of a Man; yea, the Lord hath not only forbidden to make Images, but straight charged that they be pulled down and broken in pieces, Exod. 23.24. & 34.13. 3. Because the Lord is wonderfully provoked by Images, as appears Exod. 32. 4. Because Images have often been occasions of Idolatry, Judges 8.27. 2 Kings 18.4. 5. Because it is a thing scandalous to such as be without, the Jews and Turks are hereby hardened against the Christian Religion, when they compare Moses his Law with the practice of Romish Catholics, and their temporising adhering Apes. So that all Images are to be abolished in all Christian Churches for these Reasons; viz. 1. Because of the Commandment of God: for this abolishing of Idols is it that Jehu, Hezekiah and Josias are so praised in Scripture. 2. In respect of our Confession, of our Profession, of the sincere Worship of God, and of our hatred against Idolatry, which consists not in words only, but also in actions, and in outward show and signs. 3. For avoiding of offence and Superstition, lest by retaining of ancient Images, the same danger come to the Church and ignorant people thereby, which in times past we see to have issued hence. In abolishing of Images, two things are to be observed: 1. That the Doctrine concerning the true Worship of God be preached before the abolishing of Idols. So did Josias. Let the Word go before, and the Idols will fall to the ground. 2. The Images and their Altars, and the like Instruments, must be taken away not by private men, but by public Authority: So hath God commanded the Israelites; and so Paul disliking the Athenian and Ephesian Idols, did not notwithstanding himself pull them down. Also, it is Idolatry to serve God according to our own fantasies: which is done these several ways; viz. 1. By a kind of Worship which we ourselves have invented, or other men for us merely out of their own brains. 2. By Resting on the work done, bodily or outwardly. 3. By serving God without repenting us truly of our sins. 4. By performing the Service of God and immediate duties of Religion out of Hypocrisy or for by-ends: For all these are Abuses in God's Service, and he is hereby made an Idol. In this Commandment we are Required to perform all outward Duties of God's Service, according to his Will Revealed in his Word: For Direction whereof, take these general Rules; viz. 1. All things are to be done in order, and not confusedly, Mat. 3.15. 1 Cor. 14. 2. All things must be done in the greatest humility and highest reverence towards him whose Service it is, when any preach or pray, or join with others in these holy duties. 3. All things are to be done without show of vainglory, not affecting notoriety, by Pharisaic sighing, groaning, knocking the breast, and the like, more than the heart enforceth. 4. All things are to be done in Faith, to be accompanied with Zeal to God glory, and Love to our Neighbour. 5. All things are to be done without show of Idolatry, according to that, Abstain even from all appearance of evil, 1 Thess. 5.22. The Reason of this Commandment is taken 1. Partly from the punishments to be inflicted upon such as break it, even unto the third and fourth generations: This is an Argument of Terror, persuasive to Obedience. 2. Partly from the benefits to be bestowed on such as keep it, even unto thousands: This is a Reason of Comfort, invitatory to Obedience hereunto. The special Vices forbidden in this Commandment; viz. 1. Idolatry, which is a false and superstitious worshipping of God: This is of two sorts: 1. When a false God is worshipped; that is, when in place of the true God, or besides him, that worship is given to some either Imaginary or Existent thing, which is due to the true God only, and to be given to him alone. 2. When men err in the kind of worship; that is, when Worship or Honour is imagined to be given and done unto the true God by some such work as himself hath not commanded. This kind is called Will-worship or Superstition, which is an adding of Humane Inventions unto the Commandments of God. 2. Hypocrisy, which is a pretending or feigning true Godliness and Worship of God, without true Faith and Repentance: Of both which a word or two doth challenge the next place in our Discourse. Enacted in heavens Statute-Book it stands, Thou shalt not bow the knee nor lift up hands To Carved Images: And yet, Behold The Antichristian Prelate is so bold The blind deluded Sons of Men to tell, If they'll serve Baal, he'll rescue them from Hell; And by the Pardon of's Blasphemous breath, Reprieve the Damned from Eternal Death. Hell's Masterpiece! second to none at all Save that whence sprang the Universal Fall. §. 2. Of Idolatry. WHat Idolatry is, hath been already shown: we shall now only speak a word of the original Antiquity of it, who are guilty of it, of the Ridiculousness of it, of the Danger of it, and of the way how to avoid it. The Nations of the Gentiles had multitudes of gods, and every Nation his several Idol-god; as Chemosh, was the Idol of the Moabites; Baal, of the Chaldeans; Ashteroth, of the Sidonians; Milchom and Moloch, of the Ammonites; Rimmon, of the Syrians; Dagon, of the Philistims: but these trusting in their Idols, were all still defeated and destroyed. Whence we learn, That the worshipping of Images, howsoever it be coloured with false Reasons, is the true cause of God's Judgements; which Truth is not without a cloud of Witnesses in the holy Scripture: So that the Laity under Antichrists Jurisdiction, me thinks should give the Modern and more refined Idolaters of Rome but little thanks for leading them to the Slaughter by the ears, and buzzing them therein, that Idols are laymen's Books. The Assyrians were very famous, or rather infamous, for Idols, great boasters of them, not without cause indeed, for they were most exquisite god-makers, not much, unlike the Romish Idolaters, who knead the Dough, and of one part they make Bread, and a god of the other; who cut down the Tree, warm themselves with part thereof, roast their Meat with another, and with a third part make a pretty god, and worship it; who hue the Stone out of the Rock bedaub the one part with tempered dirt, and bow unto the other; who have their Plague-Saint. and their Childe-bed-Saint, their Tempest-Saint, and their Fair-weather-Saint. O Blasphemous Idolatry! These and the like are their Dii Tutelares, or their Patron-Saints, whereof they have one for every Season, called their Protecting-Gods, as appears by an Historian of their own, Paulus Jovius, Hist. lib. 24 Now all the difference betwixt this Idolatry and that of the Heathens, even he that is as blind as themselves may discern; for only the Names of the Idols are changed, the nature of the Idolatry still remaineth, to their indelible infamy here, and fearful condemnation hereafter. It is not lawful for a Subject to worship his Prince, or for a Son his Father, with any Religious Worship; much less may we worship Images with any kind of Religious Worship, or any Worship whatsoever, which at best are as it were but the Creatures creatures. Not to honour God, is intolerably wicked; to give his honour to any Mortal Man, is more sinful; but to give it to base and senseless Idols, is most abominable. The basest Image-maker that lives, is far better than the Image that lives not: What a gross and senseless thing than is it, that the living Image of the living God should perform worship or service to the dead Image of a dead Saint; yea, to the Image of that man, whose Soul for aught they know is among the damned? That we may the more abhor Idolatry, observe how base the means are which have been used to establish this cursed sin of Image-worshipping, Dan. 3. 1. The violent and peremptory Command of the most haughty King Nabuchadnezzar. 2. The Acceptation of ungodly Nobles, and flattering of covetous corrupted Officers. 3. The glittering and alluring matter of which Images are made, as gold and silver. 4. Their outward form and beauty, being most curiously wrought, artificially carved, and richly apparelled. 5. Most grievous Penalties threatened to those that refuse to bow themselves thereunto. 6. Enchanting Music of all sorts. Thus the thing itself is suitably carnal and devilish, and so are all such as give the glory of the Creator to the Creature. Idolatry doth ever turn to the destruction of the Idolater, and that for these Reasons; viz. 1. Because God is the Husband of his Church, Hos. 2.19, 20. Jer. 2.2. and cannot suffer his Honour and Worship to be communicated to another: Idolatry therefore is Spiritual Whoredom, and God is a jealous God of his glory. As than God is the Husband of the Church, so our Spiritual Worship is a certain Marriage of our Souls consecrated unto the Lord, and therefore all false and forged Worship is Spiritual Whoredom and Idolatry towards him. 2. Because Idols are but the work of men's hands, moth-eaten painted Stocks, Weatherbeaten carved Stones, crack'd-brittle-crasie Glassgods: It follows therefore, That such as most sacrilegiously rob the most High true God of his Honour, to give it in any kind to these Stocks and Stones, under any pretence whatsoever, cannot prosper, but shall be confounded, Hos. 8.8, 9 Jer. 3.23, 24. & 10.15. Isa. 44.9, 10. & 42.17, 18, 19 No familiarity is to be used with Idolaters; but we are carefully to avoid the company of them, Hos. 4.15. Deut. 7.5. Psal. 16.4. Judg. 2.2. 1 Cor. 8.9. & 10.21. 2 Cor. 6.17. Isa. 52.11. 1. Because whosoever will avoid sin, must also avoid the means whereby they may be induced and ensnared to fall into it, Psal. 119.115. 2. Because our Nature is prone and inclinable to Idolatry; and therefore by their Company, by their Example, by their Practice, by their Persuasion, and by their Doctrine we may easily be corrupted, as the Lord himself threatneth, Judges 2.3. Popery may not be tolerated in any State for these Reasons, viz. 1. Because it maintaineth inherent Righteousness of their own, and Justification by Works done by themselves and in themselves, and thereby, as by many other ways, derideth the imputation of Christ's Righteousness, abandoning, renouncing and rejecting the Saviour of Mankind. 2. Because they corrupt the Worship of God in substance, by professing and practising Idolatry; yea, more than Heathenish Idolatry, by entertaining a mixture of Paganism and Judaisme. 3. Because the Church of Rome is the Church of Antichrist, and therefore not of Christ. 4. A natural Papist; that is, such an one as acknowledgeth and believeth in the Council of Trent, and is obedient to the Doctrine of the Jesuits, cannot be a good Subject, and obey for Conscience sake; and how dangerous it is for any State to admit them, former Times have already recorded in characters of Blood scarce yet dry. That the High Priest of Rome is the true and very Antichrist, may most evidently thus appear: 1. If we consider the Place where we are to seek, and where we shall find him: The Seat of Antichrist is Mystical Babylon, and Mystical Babylon is no other than Rome itself; for the Whore of Babylon is the Great City, which in the Apostles time had rule and dominion over the Kings of the earth, Rev. 17.18. and this City is situated upon seven Hills, Rev. 17.9. so is Rome, as is well known to all Travellers and Historians. 2. If we consider the Time when the Church was to look for him: The time of Revealing and Manifestation of Antichrist, was foretold by the Apostle, That he should come when the Emperors were removed and taken out of the way, and when once the Empire in the West should be dissolved, then should Antichrist succeed in the Seat, 2 Thess. 2.7, 8. that is, in the Government of Rome, for the Empire of the West was the Roman Empire. 3. If we consider the Conditions and Qualities of Antichrist, which are plainly described, 2 Thess. 2.4. he is said to be an Adversary opposed to Christ, yet not professed but disguised; for under this Vizard of Hypocrisy, he oppugneth Christ and his Truth, and denyeth the Lord Jesus to be that Christ anointed to be the only King, the only Priest, the only Prophet of the Church: in all which the Bishop of Rome usurps a share, lifting up himself above all that is called God; that is, all to whom the Name of God is communicated, or by whom the Name of God is called on, and sitteth in the Temple of God as God: Witness his usurped Authority upon the Consciences of men, upon the Scriptures; his Pardons, and the like. Private Caveats to avoid Idolatry: 1. We must not delight in Idolatrous Papists company, to be their inward friends. 2. We must be careful how we travel for pleasure and delight into Popish and Idolatrous places, lest we expose ourselves to inevitable dangers, by consorting and conversing with such as are ready to allure us to commit Idolatry, to go into their Idolatrous Temples to see and hear for fashion and experience sake, and afterward to fall down before their Images. 3. We may not for Wealth, Friends, or any worldly wicked Respects link ourselves in the nearest Society of Marriage with Popish Idolaters, taking and nourishing in our bosoms a Serpent which is ever at hand day and night to tempt and entice us to forsake our Covenant with God, to renounce his pure Worship, and ●o embrace Idolatry and Superstition. This was the sin of the Sons of God before the Flood, Gen. 6.1, 2. This was Solomon's sin, for all his wisdom, 1 Kings 11.4. Neh. 13.26. This was Ahabs' sin, 1 Kings 16.31. and Jehorams sin, 2 Kings 8.18. 4. We are not to be present with our Bodies before the abominable Idol of the Mass, whether it be of a fancy or for fashion, whether of curiosity, or for fear of punishment; nor to give the least outward approbation to Idolatry, though we reserve our hearts to God and his pure Worship: for if this were allowable, than the Holy Martyrs needed not to have suffered, nor the Three Children of God to have walked in the fiery Furnace, rather than bow before the Idol. You that Religion t'any tune can sing, Make Gods of Wood, of Stone, or any thing; You that are Gods unto yourselves, can strain Devotion to the Idol of your Brain; You that pray to your Lust, and Sacrifice Unto the Glances of Lascivious Eyes; You that hoard up your God, and put your Trust In What cannot defend itself from Rust; And thou Whose Belly is thy God: All ye Shall be indicted of Idolatry. §. 3. Of Hypocrisy. THe other Vice repugnant to this Commandment, is Hypocrisy; and whosoever will keep his Soul uninfected and unpoisoned by this pestilent and venomous sin, must look to his heart to keep that sincere, as the Root and Fountain of all his actions; otherwise it may deceive others, and it will deceive himself, but can never deceive God. Counterfeit Holiness is a double Ungodliness. If it be a good thing to be good indeed, what Reason hath the Hypocrite to but appear to be what he would not be? And if it be an evil thing to be evil indeed, why will be be that indeed which he would not so much as seem to be? Wherefore let him appear as he is, or be as he appears, for what will it profit him to seem to the world a very Saint, and to his God a Devil: A wicked man of himself as he is wicked, is too sufficiently wicked; but when he counterfeits godliness, his dissembling of Piety makes every sin he commits leave a double blot of guilt on the painted Sepulchre of his Soul. Without Integrity and Uprightness of heart, our Prayers, hearin; of Sermons, partaking of the Sacraments, or the performance of any other holy Exercises doth nothing avail. If I regard iniquity in my heart, the Lord will not hear me, Isa. 1.15. Sincerity is as Salt that seasoneth every work, the life and substance of all other Graces, without it the best things are no better than sins against God; but to such as are pure in heart he is good and gracious, Psal. 79.1. & 125.4, 5. Hence it is that men in this Age hate the Saints, under pretence that they are the Hypocrites; and this hath been the Devil's policy against all holy men in all Ages. David was said to be a subtle man to deceive others; Paul was reckoned the great Impostor of the world; nay, Christ himself was called a Deceiver. And indeed no man speaks against Religion or hates Religion under its own notion, under its own name, but somewhat else, as Hypocrisy; indeed such as have not Grace themselves, cannot possibly judge of Grace in others. Now in the state of Formal Hypocrisy, may concur immunity from notorious sins, all natural and moral Perfections, admirable variety of Learning, Policy, and all other acquired Ornaments of the Mind, an outward performance of all duties of Religion, some measure of inward illumination, a resemblance or shadow of the whole body of true Regeneration, and a persuasion of being in the state of Grace; even thus far a man may go in the profession of Christian Religion, and yet for want of true sincerity be a stranger from the power of Faith, and from the life of godliness: yea, though a man were a moral Saint, an Angel among the Pharisees, absolute in all other Perfections, yet without the inward power of Grace to give them the life of sincerity, he is but a spectacle of commiseration to Angels and Men. The difference betwixt this Moral civil man and the Hypocrite, is only this, That the Hypocrite doth much of the First Table, little of the Second; but the Civil man doth much of the Second Table, little of the First; neither doth what he doth in sincerity; both do what they do in Hypocrisy: yea, though Moral Honesty and outward Righteousness be in themselves good, and in a kind necessary, yet by accident are many times a strong bar to keep men from the power of godliness and unfeigned sincerity; for resting therein and not stepping forward, they content themselves with a probable error of being in the state of Crace, and with a plausible passage unto eternal Death: for he which reacheth but to civil Honesty, comes far short of being in Christ, and consequently of true happiness. Thus the two main Engines whereby the Devil deludes the world, and ensnares the Souls of Unregenerate men, are Civil Honesty, and Formal Hypocrisy. Hypocrisy is either 1. In works commanded of God, but not done after that manner which God requireth. 2. In works not commanded of God, yet done for ostentations sake, as all superstitious and humane Traditions which appertain not to the edifying of the Church. The causes or Reasons that many profess God that serve the Devil: 1. Pride or Self-love, which so overcometh their hearts, and blindeth their eyes, that they cannot see their wickedness, or judge of themselves and their own Misery as they should. 2. Because the heart of man is so deceitful, he can speak with his Tongue what he meaneth not in his heart, beguiling with lying lips and a double tongue. Hypocrisy is threefold; 1. Privy Hypocrisy, by which a man maketh profession of more than is in his heart. This kind of Hypocrisy ariseth from Spiritual Pride, and sometimes mixeth itself even with the fairest and most sanctified actions of God's dearest children, soon insinuating into the holiest heart. 2. Gross Hypocrisy, by which a man professes that which is not in his heart at all, and so deceives others, but not his own heart: This most properly is Hypocrisy. 3. Formal Hypocrisy, by which a man doth not only deceive others, but also his own heart with a false conceit and persuasion that he is in a happy state. The Reasons why the gross Hypocrite is more miserable and of less hope than the open sinner: 1. Because he sins against the light of his Conscience; which manner of sinning makes him incapable of saving Graces. 2. Because by his outward profession he so dazzles the eyes of men, that he bars himself of those Reproofs and wholesome Admonitions, whereby the open sinner is many times reclaimed, humbled and converted. 3. Because all public Reprehensions and Admonitions from the Ministry he posts over from himself to the open sinner, as not belonging to himself. 4. Because he is justly obnoxious to an extraordinary measure of God's hatred and indignation, and weight of vengeance. The unhappy issue of the Formal Hypocrite: 1. A cursed Security, wherein he slumbers to eternal destruction. 2. A wretched Opposition to more sincerity than he finds in himself. 3. A searedness, deadness, and benummedness of Conscience. 4. An Impatiency of having his Formality censured by the Ministry of the Word. 5. A Neglect of a more sound search into the state of his Soul. Reason's moving the Formal Hypocrite to think well of himself, and his own state good: 1. A comparing himself with those which are more sinful. 2. A prejudice which he conceives from the imputation which the world layeth upon the children of God. 3. An outward Success in worldly matter, much plenty in outward things. 4. A Misconceit of God's Justice, and a straining and a racking of his Mercy beyond his Truth and Promise. 5. A Misapprehension of the Opposition in the passage of Grace. 6. A Misobservation upon the Death and Ends of other men. A performance of outward Duties of Religion without the power of Grace upon the Soul, and an universal Sanctification in all the faculties thereof, cannot produce any sound comfort in the heart, or acceptation with God; and that for these Reasons, 1. Because the iniquity, defect or exorbitancy of any particular, of one circumstance, maketh an action evil: but an absolute integrity of all concurrents is required to make a good work acceptable to God, comfortable and profitable to a Christian. 2. Because except our Righteousness exceed that of the Scribes and Pharisees, we shall not enter into the kingdom of Heaven. 3. Because the principal and holiest Exercises, the most solemn and sacred actions of Religion, without sincerity and Sanctification of heart, are but as the cutting off a Dog's neck, and the offering of Swine's blood: which Truth ariseth out of Isa. 1. Mic. 6. Hag. 2. Psal. 50. and many other places. Hypocrisy, though long covered, will be at last uncased, and that for these Reasons: 1. Because it is like a wound healed outwardly, but festering inwardly, and therefore at last the corruption cannot but break out. Hypocrites have no sound hearts, and therefore they must needs at length be made manifest. 2. Because a liar will one time or other miserably forget himself; and every Hypocrite is a liar, because he speaks one thing with his mouth, and entertains another in his heart; therefore doth the Apostle join them together, They speak lies in hypocrisy, 1 Tim. 4.2. Moral Honesty being of near relation to Hypocrisy, observe the difference betwixt the Righteousness of faith and the Righteousness thereof 1. The Fountain or Original of the Righteousness of Faith, is the sanctifying Spirit; but the cause of the Righteousness of Moral Honesty, may be goodness of Constitution and Ingeniousness. 2. The Righteousness of Civil Honesty in outward actions, may make a colourable pretence of Piety, but hath many secret relations to by-respects; but that of Faith hath in all actions for the main scope and principal end only the glory of God. 3. That of Faith doth labour religiously and conscionably in that particular Calling wherein Gods Providence hath placed a man, and in all the parts and special Duties of Godliness and Obedience; but Civil Honesty wanders in the generalities of Religion. 4. That of Faith doth strive with most earnest contention of Spirit for Spiritual comfort, and a good Conscience before God; but Civil Honesty is fully satisfied with Credit and Plausibleness among men. 5. Civil Honesty makes no great conscience of small sins; but the other makes resistance to all known sins. 6. Civil Honesty doth not use to make opposition against the sins of the time; but the other doth stand out for the honour of God unto the death. The degrees of saving Faith, which are peculiar to the children of God & distinguish the Regenerate man from the state of the formal Hypocrite: 1. A feeling and special approbation of the Word of Life and Promises of Salvation, that with it he holds himself an heir of Heaven, without it a child of endless Perdition. 2. A most fervent thirsting for the enjoyment of them, enforced with groans unutterable, and a gasping for it, as the dry and thirsty ground for the refreshing drops of rain. 3. An effectual Apprehension of them with a fast and everlasting hold. 4. A particular Application of them closely and particularly to his own Soul. 5. A full Persuasion of them, being fully and truly persuaded by God's good Spirit, out of a consideration of his universal change, that they are his own for ever. 6. A Delight and Joy thence rising, sound and unconquerable; he lies down in peace that passeth all understanding; he is filled with joy that no man can take from him; he delights in the Grace apprehended, as in a treasure far more dear than the glory of infinite Worlds, yea or Life itself: And from the power and working of this inward grace, spring out Actions outward, both in his general Calling of Christianity, and his particular Vocation, which by the Mercies of God are Faithful, Constant, Uniform, Impartial, Resolute, Universal and Comfortable. The Degrees of that Temporary Faith which the Formal Hypocrite may have; viz. 1. He may be endued with understanding and knowledge in the Word of God. 2. He may be persuaded that it is divinely inspired, and that it is most true. 3. He may see clearly by the Law of God the grievous intolerableness of his sins, and the heavy Judgements due unto them. 4. He may be amazed and terrified with fearful horror and remorse of Conscience for his sins. 5. He may give assent unto the Covenant of Grace in Christ, as most certain and sure; and may conceive, That Christ's Merits are of an invaluable price, and a most precious Restorative to a languishing Soul. 6. He may be persuaded in a generality and confused manner, that the Lord will make good his Covenant of Grace unto the Members of his Church. 7. He may be troubled in mind with grudge and distractions, with reluctation and scruples before the Commission of sin; Like Pilate before his Judgement on Christ, and Herod before his beheading of John Baptist. 8. After a sin committed, beside the outward forms of Humiliation, by the power of this Temporary Faith, he may be inwardly touched and affected with some kind and degree of Repentance and Sorrow, which may sometimes prevent temporal Judgements, as in Achab, and with a slumbering and superficial quiet secure the Conscience for a time. The causes whereby Hypocrisy is many times by the world unjustly laid unto the charge of the children of God: 1. Suspiciousness, an Argument ever of worthlesness and impotency; for insufficiency is most suspicious: That suspicion by which a man doth cast the worth, actions and affections 〈…〉 in his own mould, and thinks every man obnoxious to all the infirmities he finds in himself. 2. Disability and blindeness in the natural man of discerning and acknowledging the operations of grace. For no man can see the actions of grace in another, without the experience of the power of godliness upon his own Soul. We may know whether we have sincerity or not, by these signs: 1. If we approve ourselves to God in all things, not to man, 1 Thess. 2.4. and seek to have the Testimony of a good Conscience. 2. If we are ready to yield simple and absolute obedience to God's Word (though our reason be often ready to cross the same) even to all God's Commands, Psal. 119.6. 3. If we Repent of all sin, and not retain any one, but hate sin unfeignedly in ourselves and others. 4. If we truly humble ourselves in the sight of God, casting ourselves down in his presence, confessing our own vileness and unworthiness to appear before him, Mic. 6.8. 5. If we be confident in good Causes, and courageous, especially in time of peril, Prov. 10.9. 6. If we be constant and persevere unto the end in well-doing, and be resolved never to give over a continued course of Piety, till we have finished the course of our Life, the pilgrimage of our Misery. The infallible Marks whereby to discern the hollowest hearted hypocrite: 1. His chiefest care is to seek the pomp and glory of the World, to be highly esteemed of others, and never regarding the glory of God, or what he esteems of him, 1 Sam. 15.30. 2. Hypocrites are sharp-sighted, and have Eagles eyes, to observe the behaviour, and look into the lives of other men, but are as blind in regarding, as backward in reforming their own, Luke 18.11. Matth. 7.3, 4, 5. We ought to begin with ourselves, and end with others. 3. They are more curious in the observation of the ancient Traditions of men, of the Customs of their Forefathers, and of Devices of their own, then of the holy Statutes and Commandments of Almighty God; like the Pharisees, Mat. 15. who charge not Christ's Disciples with breaking the Laws of God, but with transgressing the Ordinances of men, which themselves made as Necessary to the Worship of God. 4. They are precise in Trifles, and lose in Weighty Affairs; they bind and lay such grievous burdens on other men's shoulders, as themselves will not move with one of their fingers; they ensnare men's Consciences, and entangle their own in small things, but let lose the Reins to them in things simply evil. They made it a great scruple of Conscience to put Judas his Silver-pieces into the Treasury, because it was the price of blood, but made it none to hire a Traitor to betray his Master, and to shed that innocent blood. 5. They do all things to be seen of men, seeking the praise and applause of the world, and hunting after vainglory, who having received all their Reward already, can look for no other at the hands of Almighty God, but the portion he hath promised; which is even Motive sufficient of itself to cause us to abhor this base, unworthy, cursed and abominable sin of Hypocrisy. A painted Sepulchre, The Just man's Ape, A puny Devil in an Angel's shape: Lo here the Hypocrite, whose twilight eyes Seem with much Confidence to reach 〈◊〉 Skies: Who seems to shake the Heavens with his breath, Even whilst his heart doth Covenant with Death. Dissembling wretch! Truth doth thy Conscience tell, God is not mocked: fool not thyself to Hell: Seem thou what thou wilt, the devils in earnest, Juggle no more, Damnation is no Jest. The Third Commandment. Thou shalt not take the Name of the Lord thy God in vain; for the Lord will not hold him guiltless that taketh his Name in vain. THis Commandment prohibiteth the vain usage of God's Name; that is, in whatsoever false, vain, light or trifling thing, which tendeth either to the disgrace, or at leastwise not to the glory of God. Thou shalt not take the Name of God in vain; that is, Thou shalt not only not forswear, but neither shalt thou make any dishonourable mention of God; as neither against nor besides that honour which is due unto him, neither yet lightly, neither yet without just cause: but, thou shalt glorify the Name of God in all that that dost, think, speak and desire, and shalt labour that others may be won by thy means to do the same. For as the abuse of God's Name is here prohibited, so the lawful and right use thereof is here commanded; which consisteth in the true confession and magnifying of his Name both publicly and privately: The Reason hereof being taken from the fearful estate of such as any way abuse the Name of God, the Lord holding them as guilty of dishonour done unto his most Sacred Majesty. The virtue then of this Commandment consisting in the right and honourable usage and taking of the Name of God, must be the propagation and spreading abroad of God's true Doctrine; The celebration, lauding and magnifying of his Name; The confession of the Truth which we know concerning God; Zeal for God; Invocation; Thanksgiving; Right and lawful Swearing, which is comprehended under Invocation, as a special under the general: For an Oath is a religious and necessary Confirmation of things doubtful, by invocating God, or calling on him to be a Witness of Truth and a Revenger of Falsehood, or the calling of God to Witness for the Confirmation of the unknown Truth of some thing: Or, an Oath is an invocating of God, whereby is desired, that God, who is the viewer of the Hearts, would be a Witness unto him that Sweareth, That he will not lie or deceive in that matter whereof he Sweareth, and that God would punish him that Sweareth, if he do lie or deceive. An Oath was ordained of God, that it might be a Bond of Truth between Men, and a Testimony or Record, That God is the Author or Defender of the Truth. He that taketh an unlawful Oath, as by the Creatures or the like, is bound to keep it, because he Sweareth indirectly by God; or that taketh it by false gods, is likewise bound for the same reason. So likewise an Oath whereunto a man is drawn by fraud or subtlety, fear or compulsion, bindeth him notwithstanding, if it be of things lawful and possible. But Oaths that are made of unlawful things, either by an Error or by Ignorance, or through Infirmity, or against the conscience, may not be kept without sin, it is sin to keep them, as did Herod in Beheading John Baptist, by pretence of keeping his Oath. For what things God forbiddeth, those things he will not have men sworn or unsworn to perform, and he that keeps such an Oath heaps sin upon sin; therefore is it to be repent of with sound and throughly unfeigned Repentance. Here note, That Oaths extorted from men against their wills are to be kept, if they contain nothing in them that is unlawful, although they be unprofitable and hurtful to us; but unto wicked Oaths no man ought to be forced: neither should wicked Oather be extorted from us by any torments, but we must choose to die rather. But if any wicked or impious Oaths be made through fear or infirmity against our conscience, those do not bind us to performance, but must be recalled by sound Repentance, because what is impious to be done, that is impious to be sworn: neither is one to be heaped on another. But extorted Oaches that are not impious, which are made of things lawful and possible, though hurtful and hard, yet are doubtless to be kept, because thou art bound by God's Law to choose the lesser evil. And as by swearing falsely the Name of God is taken in vain, so also by vowing rashly. Now a Vow is a Promise solemnly made to God of things lawful and possible, or a solemn Promise made unto God of some things that are into ur power to perform, for the further strengthening of our Faith, Deut. 23.21, etc. Eccles. 5.3, etc. This lawful and holy Vow is a profitable help to further us in the Worship of God; indeed a Vow is not part of God's Worship, no more than Fasting is, yet they are both helps and furtherances of the true Worship of God; and it is far better never to Vow, then having vowed, not to perform that which is gone out of our lips: So as we may reason with such Vow-breakers, as Peter did with Ananias, Acts 5.4. for they impudently mock the Majesty of God, and thereby, to his great dishonour, take his Name in vain. In breach of an holy and religious Vow, there is a double trespass; because to the observation of a Vow, the man is tied by a double bond, both absolutely by Duty, and respectively by Covenant and Promise, and thereby violateth both his Duty and Fidelity unto God. For by a Vow we bind ourselves for the doing of some special thing that is acceptable to God, or for the leaving undone some thing displeasing to him, because he alloweth not of our Will-worship, Col. 2.23. therefore we are not left free to Vow what we list, having then no Assurance that God will accept them, Isa. 10.12. Vain then, wicked, and ridiculous are the Popish Vows of Pilgrimages, of Abstinence from Flesh, of Single life, yet perpetual Chastity, of voluntary Poverty, of Friarly Obedience to superstitious men, and the like; not one whereof doth appear to be grounded in the Word of God. The Popish Vows, many of them, are as blasphemous as superstitious, for they Vow not to God only, but to Saints, for which they have no precedent in Scripture, no not when Vows stood in the greatest force, and were in largest extent; yet they teach, That Vows are a substantial part of the Worship of God, and so by their own confession commit manifest most abominable Idolatry, by communicating this honour to the Saints, thereby making them to be Gods. In the right manner of Vowing, observe therefore, That the making of a Vow was always wont to God, craving his blessing, Psal. 61.5. Gen. 28.20. And as they must be made with Prayer, so they must be performed with Thanksgiving, Psal. 6.5. otherwise it were better never to have vowed and promised unto God. And Vows thus lawfully made, are not merely Ceremonial, or pertaining to the times of the Law, but are a constant and perpetual Ordinance of God, to be observed and practised under the Gospel: yet because the Jews were tied to sundry legal Observations, whereby upon occasion they testified their thankfulness, it may not be unfitly held that Vows were partly Ceremonial, partly Moral; partly they were abrogated, and partly they continue and remain in full force to the end of the world, because the Spiritual Duties shadowed thereby bind all persons. In this Commandment are three parts; viz. 1. The Rash use of God's Name is forbidden. 2. The Sanctifying of it is commanded, contained under the prohibition. 3. A Threatening against the Breakers of this Commandment. The Name of God is that whereby he is called and known to us. And it signifieth 1. The Attributes, Titles or Properties of God; that is, those things which are affirmed of God, Gen. 32.29. Exod. 3.15. & 33.6. 2. God himself, Psal. 116.43. & 5.11. 3. The Will or Commandment of God, and that either revealed and true, or imagined and feigned by men, 1 Sam. 17.45. when Christ came with God's Word, and at his command, he said that he came in his Father's Name, Joh. 5.43. 4. The Worship of God, Trust, Invocation, Praise, Profession, Mic. 4.5. Mat. 28.19. Indeed the Name of God is taken in vain, whenever no profit redoundeth to thee or any other by the using of it, but contempt and dishonour to God. In this Commandment is forbidden all Abuse of the Name of God, which may be these several ways: 1. By Blaspheming, or giving occasion unto others to Blaspheme. 2. By Swearing falsely, deceitfully, rashly, commonly, or by Creatures. 3. By Cursing and Banning. 4. By Vowing things impossible or unlawful, or by neglecting of our lawful Vow. 5. By lightly using the holy Name of God in his Word. 6. By vain Protestations and Asservations. Or thus, To take the Name of God in vain, is to speak of God or his Words or Works contemptuously, lightly and rashly, which may be done sundry ways, but especially by these five; viz. 1. By Blasphemy, when one doth not only speak contemptuously of God, but doth also use reproachful words, and such as savour of contempt against his Majesty, as they do that renounce God. 2. By abusing the holy Scripture, which is done specially three ways: 1. When it is profaned by ridiculous Scoffs. 2. When it is corrupted or wrested otherwise then the true sense is. 3. When it is abused to Enchantments or Sorceries. 3. By Dissoluteness of life, when one professeth to know God, but yet denieth him in his deeds. 4. When the word [God] or the Name of Jesus is used of us either rashly, or without cause and vainly. 5. When any sweareth by him vainly; that is, as often as the circumstances of an Oath are not kept. The causes of the horrible Abuse of God's Name by common Swearing; viz. 1. Custom and common use, whereby many think themselves excused. 2. Evil Examples, by corrupt communication, when we keep wicked company. 3. Want of Admonition; for many sin this way, that do not think or know they sin, Swearing so often, that they know not or take no notice of it when they Swear. 4. Want of Punishment by the Magistrate, who are oftentimes guilty of other men's Oaths hereby. 5. A Reprobate sense; for when men are given over to commit wickedness, impiety becomes habitual to them, and the Name of God is made of no account amongst them. The special Abuses of Gods Name more fully explicated; viz. 1. Blasphemy, which is 1. To speak any thing derogatory to the glorious Attributes of God. 2. When the Lord is disgraced, as by Pharaoh, Exod. 3. A man is made accessary to Blasphemy, by giving occasion to others to Blaspheme, which is when a man's Profession is Christian, yet his Practice wicked. 2. Swearing falsely, which is 1. When a man Swears a thing to be true which he knoweth to be false. 2. By Swearing deceitfully; which is, when a man shall affirm any thing upon his Oath, that he will perform and do it, when his intent is otherwise; or not to do it, when his meaning is to do it; or when he is careless and negligent of his Oath. 3. Swearing Rashly; which is, by Swearing without due consideration what an Oath is, and by whom it is taken; thus we usually sin. Also by Swearing commonly in our communication and talk one with another, by the Creatures, the Mass, or any the like vain thing. 4. Cursing or Banning, which is a calling for Plague, or any the like fearful evil upon those with whom we are offended, Rom. 12.14. 5. Vowing things unlawful or impossible, or neglecting of our Vows, which are 1. General, in the time of our Baptism. 2. Special 1. Upon any special occasion of danger or benefit. 2. Without any such occasion, only upon a free resolution, the rather to glorify God. 6. Light using of God's Name, by saying (O Lord) or (O God) upon every light occasion, without having the heart lifted up unto him: Or by way of Admiration, crying out, Good Lord, upon every news or light accident: Also the vain & wicked using of his Word and Attributes, Titles or Properties, which the better to avoid, know, that they are such as these, to which thou mayest easily refer all the other several degrees and kinds of them; viz. 1. By Praising God for any thing wickedly gotten, or for any evil thing: Thus did Saul, 1 Sam. 23.21. 2. By Derogating from God's Power; as 2 King. 7. 3. By Derogating from his Providence, crying out, What ill luck had I! 4. By Speaking of his Mercy to be the more hardened in doing evil. 5. By Speaking irreverently of his Works of Election, Creation, Redemption, etc. 6. By Talking vainly of the Word of God, to no edification, and to move vain Questions about it. 7. By Mocking at any thing therein, or jesting out of it. 8. By alleging it to defend any sin or error, as the Devil did to Christ, Mat. 4. 9 By using it to charm withal, Leu. 20.6. or the holy Names therein, to Conjuration. 10. By teaching falsely in the Name of the Lord, as the false Prophets did, saying, Thus saith the Lord. 11. By ascribing Power, Greatness, etc. to ourselves, as Nabuchadnezzar, Herod, and the Princes of Tyre did, Dan. 4. Acts 12. Jer. 27. 7. Vain Protestations and Asseverations; that is, the needless use of them, when some earnest occasion doth not urge hereunto: Against those as against Swearing doth Christ direct his speech Mat. 5.37. That our Swearing may be lawful, it is required 1. That we Swear only to such a Truth as we know to be so; for although it be a Truth to which we Swear, yet if we know it not so to be, we are perjured, because we Swear contrary to our Conscience. 2. That we Swear according to the known intent of him unto whom, or before whom we Swear: for if we Swear in doubtful words, having another meaning than we know him to have before whom we Swear, we abuse the Ordinance of God. 3. This being a part of God's Worship, we must do it with great fear and reverence. 4. We must Swear only things lawful and possible, otherwise we but mock God, who cannot be mocked. 5. If we Swear for the performance of any lawful thing by the Assistance of God, we must be careful our Oath be not frustrated. The Virtue of this Commandment consisteth in the right and honourable usage of God's Name; the parts whereof were formerly named, but here explained; viz. 1. The Propagation and spreading abroad of God's true Doctrine not that only by the public Ministry of the Word, but that instituting and instructing which appertaineth to every one privately in his place, being bound to bring others to the knowledge and Worship of God, Deut. 4.9. 2. The Celebration, lauding and magnifying of God, which is a commemoration and recounting of God's Works and Properties, joined with a love and admiration of them. 3. The Confession of the Truth which we know concerning God, which is the showing of our judgement and opinion concerning God and his Will certainly known out of his Word, Rom. 10.10. 4. The Zeal of God, which is an ardent love of God, and a grief for any reproach or contempt which is done to God, and an endeavour to put away that reproach from the Name of God, and to avoid sins ourselves, and to banish them from others. 5. Invocation, which is Prayer, whereby we crave of the true God none other blessings than God hath commanded us to ask of him only, made in true Conversion by Faith, and in a full persuasion of Gods Promises for the Mediators sake, Psal. 105.1. 6. Thanksgiving, which is to acknowledge what and how great Blessings we have received of God, and to yield unfeigned Obedience unto him to the utmost of our power, Col. 3.17. 1 Thess. 5.18. 7. Right and lawful Swearing; the manner whereof hath been already touched, and yet remains to be further opened. Again, God's Name is honoured, 1. By our deeds of Piety, Praying, Reading, Hearing, Preaching, etc. also of Charity, 2 Cor. 8.19. And when we confess and defend it as the Martyrs did. Now that our deeds may be good, these Properties are required: 1. They must be frequent and often. 2. They must be done in sincerity and truth; that is, from the very heart, with an aim at this only end, That God may have glory. 3. In Faith; that is, by persons believing, and in assurance of being accepted in all our devotion, Heb. 11.6. 4. The Doer must be separate from sin; that is, not live impenitently in, or make a trade of any sin. 2. By our speech; as herein we are privileged beyond all other earthly Creatures: And this is the right use of the tongue; as 1. When our talk is not corrupt, but tending to the edification of others. 2. When we speak Reverently of the Name of God, Phil. 2.10. 3. When in all things we make Conscience of speaking the Truth, Josh. 7.19. 4. When an Oath is rightly taken, or a Vow rightly made; for this is a special part of God's Service, Deut. 6.13. Jer. 4.1. 5. When we speak of the Word of God to edification, Psal. 37.3. Deut. 6.7. 6. When we speak affectionately and thankfully of the Works of God to others, Psal. 107.8. yea, of his Judgements upon ourselves, Job 1.11. 3. In the Thoughts and Desires of our hearts; which is, when even here we are enslamed with a love and reverence of his holy Name, and do burn with a desire of his glory above all things: Without this the outward reverence is nothing at all in God's acceptation. 4. When we labour to bring others to the glorifying of God's Name, Matth. 5.16. extending our care to others, by all means possible and lawful to win them to the praise and glory of God. Christian Confession of the Truth being also a special virtue of this Commandment, as whereby Gods Name is highly honoured, is twofold: 1. Open; when a man boldly confesseth the Truth or his Faith before the Adversary even to the death: This is the highest degree of Confession. 2. Implicit; when a man to keep his Religion is content to forsake his Country, Friends and Goods: This is a lower degree thereof, yet acceptable to God. Two special Times in which Confession of our Faith is to be made: 1. When we are examined touching our Religion by them that are in Authority. 2. When in the want thereof God's glory is directly impeached, the Salvation of men hindered, the Truth obscured, Error enboldned, and our Neighbour offended. Unto the Confession of the truth and consequently to this Commandment, is repugnant 1. Denial, which is 1. An universal and general Defection from true Religion. This Denial is proper only to Reprobates and Hypocrites. 2. Special and Particular, committed through error, not voluntary, neither purposed, through fear and humane frailty: This may happen to a child of God, as in Peter. When a man is forced to deny his Religion, his offence in deed and in truth is voluntary (though some otherwise think it to be a mixed action) for compulsion doth not reach to the Will, but to the outward man, and serves to draw forth a consent; and when consent is yielded, he denies his Religion voluntarily; for voluntas non potest cogi. 2. Dissimulation or Dissembling, and hiding of the Truth, when as God's glory and our Neighbour's safety requireth a Confession thereof. Hereof are they guilty who out of novelty, curiosity, or for fashion's sake, dare be present at Idolatrous Service: for it is not lawful for any man, being urged, to go to Idol-Service and hear Mass, though he keep his heart unto God. The Corinth's might not go into the Temple of Idols, though not partaking with Idolaters in their Worship, 1 Cor. 8. & Chap. 10. 3. The abusing of Christian liberty, or giving offence in things indifferent, to confirm errors in the minds of the Adversaries or of the weak, to alienate them from true Religion, Rom. 14.15. 4. All Scandals and Offences given in Manners, when as they which profess true Religion lead lewd and wicked lives, and thereby deny what they profess, Rom. 2.24. 5. Unlawful Christian slight in time of Persecution: for though in some cases it may be lawful, yet is Subjection simply to be yielded to the punishment of Magistrates, for the better witnessing of the Truth, though we do not always tender obedience to their Commands. Now to a lawful Christian flight in time of Persecution, by a Minister of God's Word, or any other man whatsoever, are required these eight Conditions, that God's Name may not be dishonoured, nor this Commandment broken; viz. 1. When there is no hope of doing good by his abode in that place where the Persecution is, but otherwise he may fly. 2. If the Persecution be personal; that is, directed against his person particularly, than he may use his liberty. Public Persecution is directed against the whole Church. 3. If there be in the Pastor a moderation of mind, for he must neither be overcome with excessive fear, nor through overmuch confidence. 4. That the Pastor withdraw himself only for a time, not utterly forsake his Charge, unless his person be chief aimed at in the Persecution. 5. If after due trial and examination he find not himself sufficiently armed with strength to resist the Extremity. 6. If he be expelled or banished by the Magistrate, though the Cause be unjust. 7. If God offer a lawful way or means of escape, and does as it were open a door, and give just opportunity to fly. 8. If the Danger be not only suspected, surmised, and seen afar off, but certain and present. That we may the better know how to avoid the dishonouring of God's name by our unlawful flight, take notice of the principal signs thereof: 1. When God puts into a man's heart the Spirit of Courage and Fortitude, whereby he is resolved to abide and stand out against the force of all enemies. 2. When a man is apprehended and under the custody of the Magistrate. 3. When a man is bound by his Calling or Ministry, so as in it he may glorify God and do good to his Church, than he may not fly. 4. When God in his Providence cuts off all lawful means and ways of escape, he doth then as it were bid that man stay and abide. God's Name is most commonly abused by Swearing, we will therefore now speak of Oaths, and in the first place know that they are of two sorts: 1. Of things past, for the discovery of Truth. 2. Of things to come, for binding a Promise; which, if made unto God, is called a Vow. This will be touched in the close of this Commandment. In an Oath, which is of things past, three circumstances are required, without which the Oath is sinful and vain: 1. That the thing whereupon we are about to Swear, be not only true, but also that the Truth thereof be certainly known unto us. 2. That the thing be of some weight, as well to the glory of God, as to the love of our Neighbour. 3. That the Truth of that thing by any other means cannot be brought to light, for otherwise the very Name of God is contemptuously used. In an Oath respecting things to come, are these five things to be observed: 1. That the thing be of some importance, for the reverence we have of God. 2. That it be just and lawful, that we call not God to witness what is contrary to himself. 3. That it be in our power, else we swear madly or hypocritically. 4. That it be of things certain, lest we swear with an evil conscience. 5. That in time we perform it indeed, though it should be never so much to our loss and hindrance. There are four distinct things in every Oath: 1. An Asseveration of the Truth. 2. A Confession of the Omnipotent Presence, Wisdom, Justice, and Truth of God. 3. Invocation on God to give Testimony to the Conscience of the Swearer, that he speaks but Truth. 4. Imprecation, whereby man binds himself to punishment if he swears falsely. That we may be careful (as it is our duty) to use an Oath aright, we must consider these six particulars therein; viz. 1. What an Oath is: It is a solemn Appealing to God, whereby we testify that we speak Truth. 2. Who is the Author of it: That is God himself, by whom alone we are to Swear. 3. The parts of an Oath whereof it consisteth; viz. 1. Confirmation of a Truth that cannot else be known but by our Oath. 2. Invocation of God's Name, who is witness of the Truth, and a Judge to be avenged of us if we lie. 3. Confession, that God punisheth Perjury either expressed or implied, openly or secretly; which Confession is threefold: 1. A man confesses that which he swears is true in his Conscience. 2. That God is a witness not only of his outward action and speech, but also of his particular Conscience. 3. That God is an Omnipotent Judge of all and of him that sweareth; able to justify him if he swear truly, or to condemn him eternally if otherwise. 4. An Obligation, binding us to the punishment, if we perform not the Condition. 5. Imprecation, or Prayer to God for these two things: 1. That God would be a witness with him that sweareth, to testify that he sweareth truly, and according to his Conscience: So did Paul, Rom. 9.1. 2. That God would become a Judge to curse him with eternal death, if he sweareth falsely, 2 Cor. 1.23. 4. The form or manner that is to be observed in our Swearing; & that is 1. In Truth, lest we make God a liar; which respecteth two things: 1. The matter whereto we swear, for God may not be called to be a witness to a lie. 2. The mind of him that sweareth, for his Oath must be according to his mind, without fraud or deceit, with intent to perform his Promises. 2. In Justice or Righteousness, lest we commit impiety; which also respecteth two things: 1. The thing sworn to, which must be just and lawful, and according to God's Word. 2. The Conscience of the Swearer, for a man must not swear for a Trifle, though the thing be true, but either by the Authority of the Magistrate, or upon some necessary occurrent of his lawful Calling: for light matters are not a just cause of an Oath. 3. In Judgement, lest he be rash and heady even in so weighty a matter: I say, in Judgement 1. Of the Oath, to know the nature of an Oath, and to be able to judge of the matter whereabout he sweareth; and also to discern rightly of the persons before whom, of time, place, and other circumstances. 2. Of his own Person, to see in his Conscience whether he be fit to take an Oath, and thereby to worship and glorify God: for, the Fear of God, and Swearing by his Name, are joined together, Deut. 10.20. So that a profane man that hath not the fear of God in his heart, ought not to Swear. 5. The Ends of an oath, which are 1. In respect of God, his own glory. 2. In respect of Men, to confirm some truth or decide some controversy; so that the particular Ends of all lawful oaths may be these four; viz. 1. Allegiance and Obedience to Princes: so the Elders of Gilead swore to Jephthah, Judg. 10.11. So Jehoida the Priest made the guard of King Joash to swear, 2 King. 2.11, 4. 2. To confirm a lawful League, and establish a Covenant between men. Thus did Abraham with Abimelech, and he with Isaac, Gen. 21.23, 24. & 26.28, 29, 31. Thus did Jacob and Laban, Gen. 31.53. so did David and Jonathan, 1 Sam. 18.3. & 20.8. & 23.18. 3. For the deciding of Controversies between party and party, which otherwise cannot be determined. 4. To justify our Religion, and to bind ourselves thereby to the true Worship of God. Thus was it in the days of Asa, 2 Chron. 15.12, 13, 14. & 34.31, 32. 6. The Properties of an Oath; for as every Oath is not unlawful, so every Oath is not lawful, as when contrary to God's Word. Now it is the property of a lawful Oath, to be undertaken of such things as are true, certainly known, possible, godly, necessary, profitable, weighty, worthy so great a Confirmation, and no way disagreeing with God's Word, no way prejudicial to his Honour, or the Love we own unto our Neighbour. Again, before & at the taking of every Oath there must be consideration had of these particulars; viz. 1. Of the thing in question that is to be confirmed. 2. Of the nature of the Oath that is taken. 3. Of the mind and true meaning of him that sweareth. 4. Of the particular circumstances of time, place and persons before whom we swear; as if before the Magistrate, remember these three Caveats; viz. 1. That the Oath be administered lawfully, not against Piety or Charity. 2. That the Oath must be taken in the Magistrate's meaning, not in our own private sense. 3. Not ambiguously, but our words must be agreeable to what we conceive in heart. 5. Of the just occasions of an oath, which are chief these four; viz. 1. When it may further Gods glory and Worship. 2. When it may tend to the Preservation of our Neighbour's life, goods and good-name, or to the furtherance of Brotherly love. 3. When it lawfully serveth to relieve a man's own private necessity. 4. When the Magistrate doth exact it by order of Justice. 6. Of the event and issue of the Oath. 7. Whether the party we are to deal with, doubteth of the thing we are to speak of, or not. 8. If we doubt, whether then it may not be passed with Truly and Verily, or by doubling our Asseveration, as Christ did. 9 Whether there be not any other fit means to try out the matter, before that we come to an Oath. 10. When the matter is of importance, and there is no other Trial but by an Oath, we must consider before whom we swear, as the Judge or Magistrate, Jer. 4.2. And by whom or what, as by the Lord, Leu. 19.12. In every lawful oath there is a double Bond: 1. It binds one man to another for the performing of the thing he sweareth to do. 2. It binds a man unto God; for he that sweareth, invocates God as a witness and a Judge of the Truth of his Assertion; and he stands bound unto God, till the thing sworn unto be performed, if it be lawful and possible. That a Christian may take a right and lawful oath is confirmed by these Reasons, drawn 1. From the end of an Oath; for an Oath is a confirmation of Faith and Truth, a deciding of Debates, a Bond of Civil order, and giveth and ascribeth the praise and maintenance of the Truth to God. 2. From the nature of an Oath, which is a Testification of the Truth, and an invocation of God, whereby we desire of him such things as are agreeable unto his Nature and Will manifested in his Word, even that he will bear Record of the Truth. 3. From Gods own Commandment, Deut. 6.13. & 10.20. Isa. 65.16. 4. From the Examples and Practice of the Saints, whose Oaths are in Scripture approved; and such places of Scripture as forbid Oaths, forbidden only rash Oaths, and such as have not the lawful causes and conditions of an Oath. There are two Times and cases wherein a man may lawfully Swear; viz. 1. When the Magistrate ministereth an Oath unto a man upon a just occasion: for he hath power in this case, and therefore when he justly requires it of a man, then may he lawfully swear. Let no man therefore vainly imagine from the words of our Saviour, Swear not at all, Matth. 5.34. that it is not lawful to take an Oath, being thereto lawfully called by a Magistrate; for Swearing is commanded as a part of God's Worship, Deut. 10.20. And Christ's meaning in that place was not to forbid all Swearing simply, but all Swearing after the Jewish manner and custom; that is, in common talk and communication, as is plain in ver. 37. For this is a Rule to be observed in the Interpretation of Scripture, Things generally spoken must be particularly understood, according to the circumstances of the present matter in hand; as when Paul saith, He became all things to all men, 1 Cor. 9.22. if this should be taken generally, we might say, That with Blasphemers he became a Blasphemer, etc. But as that speech of Paul's must be restrained to things indifferent, so this here of our Saviors is restrained to the Jewish Custom. 2. When a mans own Calling general or particular, necessarily requireth an Oath: And this is in four cases; viz. 1. When the taking of an Oath serveth to maintain, procure or win unto God any part of his glory, or to preserve the same from disgrace. In this regard Paul, moved with a godly zeal, useth an Oath in sundry of his Epistles. 2. When his Oath serveth to maintain or further his own or others Salvation, or preservation in Soul or Body, 2 Cor. 1.23. Psal. 119.106. 3. When the Oath serves to confirm and establish Peace and Society between party and party, Kingdom and Kingdom. Thus Abraham and Abimelech, Jacob and Laban, Gen. 21. & 31. 4. When a man by Oath and not otherwise may free himself from temporal losses; in which regard a man may lawfully by Oath purge himself from infamy and slander. An Oath is to be used only in case of necessity, and that for these Reasons: 1. Because God will not hold him guiltless that taketh his Name in vain, which is done one way by using it negligently and unnecessarily. 2. Because the end of practising an Oath is to decide Strifes and determine Controversies, which disturb Peace, and hinder Christian Charity, Heb. 6.16. 3. The Name of God is most fearful in Praises, glorious in Holiness, great in Might and doing Wonders; therefore it ought not commonly to run in our mouths without weighty and necessary cause. An Oath doth not bind in these six cases: 1. When it is against the Word of God, and tendeth to the maintenance of sin. 2. If it be made against the wholesome Laws of the Commonwealth. 3. If it be taken by such persons as want Reason, as Children, Idiots, Madmen, etc. 4. If it be made by those who are under tuition of others, and have no power to bind themselves. 5. When it is made of things impossible, for than it is a vain Oath. 6. If at the first it were lawful, and afterward it become unlawful and impossible. We must Swear by God only, and that for these Reasons; viz. 1. Because God hath commanded us to Swear by him only, as alone to be feared and worshipped. 2. God will have Invocation to be used to himself only, and an Oath is an invocating of God. 3. An Oath gives and ascribes unto him by whom we Swear, the inspection and viewing of men's hearts, the hearing of them, and infinite Wisdom and Knowledge; but God only views the heart, Joh. 2.25. 4. By whom we Swear, unto him we give and ascribe the executing of punishment, and Omnipotency, as whereby he must maintain the Truth, and punish him that lieth; but God alone is Omnipotent, and the executer of punishment, Mat. 10.28. Reasons against Swearing by the creatures: 1. An Oath is a part of God's Worship, Deut. 10.20. every part whereof must be referred to God directly; but in indirect swearing by the Creatures, the Oath is directly referred to the Creature, and indirectly unto God, namely in the Creature, which is not lawful. 2. A man must Swear by him that is greater than himself, Heb. 6.16. and therefore God swar by himself, because there was none greater to swear by, ver. 13. 3. Thou shalt Swear by my Name, Deut. 6.13. Then God seems to prescribe such a form of Swearing, wherein his Name is plainly expressed; but in indirect Oaths by the Creatures it is otherwise. 4. He that sweareth by the Temple sweareth by God, Mat. 13.16. whence may be gathered, That an indirect Oath is superfluous, because it is sufficient that a man Swear by God only, and not by the Creature also. Unto right and lawful Swearing is opposed 1. The refusing of a lawful Oath, when one avoideth to take an Oath that tendeth to God's glory and to the safety of his Neighbour. 2. Perjury or Forswearing, when wittingly and willingly a man deceiveth in an Oath, either in bearing Witness, or in Promise made to God. 3. An Idolatrous Oath, which is taken by another besides the true God. 4. An Oath made to an unlawful thing; as was Herod's to perform whatsoever Herodias Daughter should ask. 5. A Rash Oath made of lightness, without any necessity, or for no great cause. Perjury is threefold, or there are three kinds of Perjury; viz. 1. When a man Swears that which he knows to be false; when a man confirmeth by Oath that which he knows, or thinks to be otherwise. 2. When he Swears that which he means not to do; this is deceitful Swearing, when a man either about things past or to come, Sweareth contrary to the true knowledge or purpose of his mind, reserving a meaning to himself contrary to the meaning of the Magistrates demand, according to which every Oath is given and so must be taken: for if a man might lawfully frame a meaning to himself in Swearing, he might easily delude all Truth, and so should not an Oath for confirmation be the end of Strife, but the breeder thereof, through surmise of false meaning in him that Sweareth. 3. When Swearing to do a thing which he also means to do, yet afterward doth it not: The breaking of a binding Oath; as when a man upon his Oath promiseth to do a thing that is lawful, and doth it not, unless God after the Oath taken, make the thing promised impossible to be done, for than it is no longer binding. In Perjury there must be these two things; viz. 1. A man must affirm or avouch some thing against his own mind, his own meaning, purpose, intention or persuasion; his speech must not be answerable to that which is in his mind; if he knoweth a thing to be false, and swears it is false, this is no Perjury. 2. In Perjury there must be an Oath: it is not Perjury to affirm a thing that is false, unless he also swears to the thing he affirms falsely, against his mind; yet every Oath maketh not a direct Perjury, unless it be a binding Oath: for a man may swear unto a thing that is unlawful, and afterward alter his mind, and not perform his Oath, without Perjury: Now he sinned in so swearing, and thereby obliged to Repentance; yet he is not Perjured, because the Oath was not a binding Oath. The grievousness of this sin of Perjury, appears by these three sins which are contained in it; viz. 1. The uttering and maintaining of a lie. 2. The calling on God to be a witness to a Lie, wherein men do as much as in them lieth, set the Devil himself, the Father of Lies, in the room of God, the God of Truth, and so grossly rob him of his Honour and Majesty. 3. In Perjury a man prays for a curse upon himself, wishing God to be a witness of his Speech, and a Judge to Revenge if he swear falsely; so as herein a man is his own Enemy, and as much as in him lieth, doth cast his own both Body and Soul into Hell. Now as touching Vows, know, That these four Conditions are Required in every lawful Vow; viz. 1. Concerning the person of him that voweth, that he be a fit person. 2. Concerning the matter of a Vow, that it be lawful, possible, and acceptable to God, it may not therefore be sin; not trifles or light matters; nor things merely necessary, as to die, which cannot be avoided, nor things impossible. 3. Concerning the form of a Vow, it must be voluntary and free. Now that it may be so, these three things are necessary: 1. That it be made in judgement; that is, in Reason and Deliberation. 2. That it be done with consent of Will. 3. With Liberty of Conscience. 4. Concerning the End of a Vow, which is not to be a part of God's Worship, but only a stay or help to further us in the same. Now there are three special and particular Ends of a lawful Vow; viz. 1. To show ourselves thankful to God for blessings received. 2. To prevent sin to come, by keeping sobriety and moderation. 3. To preserve and increase our Faith, Prayer, Repentance and Obedience. Again, in a vow consider, 1. What it is is; even a free and solemn Promise to God, touching such things as please him, tending to the glory of his Name, the profit of our Brethren, or the Repentance and Salvation of our own Souls. 2. Who may Vow; and they are only and all such as are free and at liberty. 3. To whom Vows are to be made; not to Saints or Angels, but to God only, and to him alone they are to be performed, Psal. 76.11. 4. What we may Vow to God; not things unlawful, impossible and unwarranted by the Word of God; not things whereof we are uncertain whether they please God or not: but such things as the Scripture warranteth, being the true Rule of all right ways, the Record of Gods Revealed Will. 5. That being thus made, it is carefully to be kept and religiously to be performed, having an eye to that party with whom we have to deal: For as Vows are to be made with reverence, so are they to be performed with care and diligence; otherwise we grossly abuse the Majesty of God, and take his Name in vain. So that Vows are not in themselves unlawful or to be condemned, so as they be restrained and bounded in the compass of the Law of God. Consider farther in Vows these Particulars; viz. 1. If they be made of any thing flat against the Word of God, they cannot bind or tie us to the performance thereof: for all the force and power of binding us, is to be borrowed and derived from the Word of God, otherwise they have no strength or efficacy to constrain or command. 2. They must not be made of such persons as want sufficient Reason, Judgement, Discretion and Understanding; as Children, Fools, or Furious persons. 3. They must be so made as they may stand with Christian Liberty: for we may not in any sort make that absolutely Necessary which God hath left free unto us, ensnaring the Conscience, and abridging the Liberty which Christ hath purchased: contrary to the Commandment of the Apostle, Gal. 5.1. 4. That a Vow made of a thing impossible is no Vow at all, but an intolerable presumption, and a wilful tempting of God. 5. They must not be against a man's general or particular Calling; that is, neither against his calling as he is a Christian, neither against that special calling wherein he liveth. 6. They must not be rash, heady, sudden, idle or unadvised, but made with Advice, Meditation and Deliberation: for rash Vows are not lawful, though the things vowed may be done lawfully. 7. They ought all to be of great moment and importance, not idle and trifling toys, like the Popish Vows, whereof one voweth a Pilgrimage to the Saints, another to fast or eat no Flesh at such a Feasts Even: whereof the one is superstitious, and the other devilish, 1 Tim. 4.1, 3. 8. They must not be made for false and wrong ends, as conceit of Merit, and opinion of deserving the favour of God and Everlasting Life: For the ends which we respect must be good, as to exercise and stir up the gifts of Faith, Prayer, Obedience, Repentance, and other graces of the Spirit, and to testify our Thankfulness to God for Blessings received at his hand: They must not be to bind God unto us, but us the closer unto him in a more strict course of life. 9 They must come from a free heart, performed willingly and cheerfully unto God. 10. We must pay our Vows without delay, we must not put off the time, Gen. 33.1. Exod. 5.3. lest the Lord hold us guilty of taking his Name in vain. The blistered Tongues of men scarce aught can vent, Without the Breach of this Commandment: We cannot sigh, reprove, admire, nor fit Expressions to the fancy of our Wit Without the Breach thereof: Courtiers sick For want of words make it their Rhetoric: And Poets swear they are undone, unless They may have licence for some Profaneness. But let all such as Take God's Name in vain, Take heed they Take not Hell too for their pain. The Fourth Commandment. Remember thou keep holy the Sabbath day: Six days thou shalt labour, and do all that thou hast to do, etc. THe Sum of this Commandment setteth out a certain Day wherein God will have men to sever themselves from their ordinary labours, and to apply themselves wholly to his Service. As God rested the Seventh day after the Creation: So Christ having ended the Work of the New Creation, rested on this day from the Work of Redemption: And as Christ did substitute the last Supper in room of the Passover; So he substituted the First day of the Week in room of the Jews Sabbath, to be a day set apart to his own Worship. From Adam to our Saviour Christ, the Sabbath was the Seventh day of the Week; but from Christ and his Apostles it is the First of the Week; that is, the Lords day, which was instituted for the Seventh day or Sabbath day, in respect of Christ's Resurrection. Now Christ in changing the Sabbath day from the Seventh day to the Eighth, did not change the Moral Law; for that change was no change of the Substance, but of the Circumstance of Time: for the Substance of that Law, is the enjoining of a Seventh days Rest unto the Lord; now though a Seventh day from the Creation be not kept, yet a Seventh day is kept still. Hence then doth the Sectarist vainly hold, That all days are now alike, and none more a Sabbath then another: For whereas they allege, We are free from the Law, Rom. 7. it is meant of the Ceremonial Law, the heavy yoke whereof Christ took from our shoulders; and if in any place freedom from the Law be spoken of, it is either meant of the Ceremonial and Judicial, or of the Rigour of the Moral Law, enacting perfect Obedience in every point, or else threatening condemnation. Neither is that true which is alleged, Every day is a Sabbath to a Christian: for it is Gods express Command, Six days shalt thou labour, yet not excluding our daily Service to God. This continual Sabbath will not be till we come to Heaven, Isa. 66.23. Neither may it be in the liberty of the Church to change the Sabbath day again: for as it was not at the first changed without Christ's Authority, so it can receive no further change without him: And if the Church had this power, than might it be said to be Lord of the Sabbath; yet without adjoining any opinion of such necessity of this unalterableness in the Church, as to think it the least part of any ceremonial Worship, it being now the Lords day, no Jewish Sabbath. And this is an unchangeable Rule, That one day in Seven, neither more nor less, is Moral and Perpetual. And although the Jews that believed, changed the day which was ceremonial, yet altered they not the Morality of one in Seven: For in the first change they kept two Sabbaths together; the Jewish, the Seventh day of the week past, in memorial of the Work of Creation which was passed; the Christian, the First day, which was immediately next the other, and the First of the week to come, in Remembrance of the Work of Redemption, being our Sabbath at the Resurrection of Christ for the time following; which is impossible ever to be changed again. That which is shadowed forth in the Legal Sabbath, is begun in the Spiritual, and is perfected and consummated in the Heavenly Sabbath. The Breach of this Sabbath is the main sin of the world: nay, Humane Inventions and Traditions are ordinarily better observed and more regarded than this Commandment of God: The people indeed would rather go to Church then to work, but to carnal Delights and Recreations rather then either; forgetting the Memento wherewith the Lord more specially commands as well due preparation before, as unsophisticate performance in the actual celebration of this holiest of days. Such as make no conscience to take the Lords day from him, are Spiritual Thiefs, and meddle with that which is not their own, never considering the wrong and injury that they offer unto the Almighty. God rested on the Seventh day; that is, he ceased to create any New parts of the World, as being now perfect, and such as he would have it to be: Good Reason therefore had the Lord of this day, on pain of Eternal death of Body and Soul in Hell, the place of the Damned, strictly to charge and command that every Soul keep this whole day holy to his glory. How dares then any creature-Man think his own thoughts, speak his own words, or do his own works on this glorious day, Isa. 58.13. the Lords own holy day. He that walks away this day in vain Discourse, idle Pastimes and sinful Recreations, steps every step he thus profanely steps, one step forward to Eternal Death: He that gathered but Sticks thereon, was stoned to death, because he had not kept that Statute which God had enacted as by solemn Proclamation, That all sorts that profess themselves his Servants, should wait upon him on the Sabbath. It was Christ's own custom, to preach the Gospel in the Synagogues on this day; so also the Disciples, Acts 20.17, & 17.1, 2. 1 Cor. 16.11. The Doors of the Temple were shut the six days, but opened from morning until the evening upon the Seventh day, Ezek. 46.1, 2. And this sanctifying of the Lord's day is a Moral Duty, and binds perpetually, otherwise we should have but Nine Commandments, whereas they are often called the Ten Words, Exod. 34.28. Deut. 14.13. & 10.4. And Christ came not to destroy, but to fulfil and keep the Law, Mat. 5.17. Know then, we may not make this day a day of vain pleasures and carnal delights, a day of Sports and Recreations, thinking it sufficient if we follow not the works of our Calling; neither may we on this day go or ride about our worldly matters, to buy, bargain, sell, and talk with others, robbing God of his day to spare one of our own; neither is it sufficient to observe only so much of this day as is enjoined by Laws and Injunctions of men, and profane the rest of it, thereby dividing the Lord's day between God and ourselves: And every sin is so much the greater, by how much less the thing is for which men sin; I say, the less the thing is for which a man will sin and transgress the Law of God, the greater always is his sin, because the greater is his contempt of God: Thus was it with him that gathered Sticks on the Sabbath day, and was stoned to death for his pains: And thus it is with such as recreate away the Sabbath by walking the Fields, who offend God more therein, than he that worketh thereon in his Calling for his Necessity. Yet here by the way we are to beware of a Jewish Superstition, which Christ often refutes in the Gospel; that is, to think it unlawful to perform on the Sabbath day whatsoever works belonging to the necessity either of his own life or of others: for by the end of the Commandment it appears, That such works only are forbidden as hinder the Exercise of the Ministry of God's Word. The parts of this Commandment are two; viz. 1. The Commandment, That the Sabbath be sanctified; that is, that itself, viz. the Seventh day, be allotted for God's Service, Gen. 2.3. Exod. 20.11. & 16.26. & 20.10. 2. The Reason of the Commandment, drawn from Gods Rest on the Seventh day after the Creation, and his hallowing thereof. Remember to keep holy the Sabbath day; that is, with great care and Religion; and that for these Reasons: 1. Because the breach and violating of the Sabbath, is the breach and violating of the whole Worship of God: for the neglect of the Ministry soon corrupts the whole Doctrine and Worship of God. 2. Because by the exacting of this Typical Sabbath, God would signify the greatness and necessity of the Spiritual Sabbath. 3. Because God will have the external Sabbath to serve for the beginning and perfecting of the Spiritual Sabbath in us. In this Commandment we are commanded to keep holy the Sabbath day: which is done 1. By preparing ourselves by Prayer, and emptying our hearts of sin. 2. By assembling together to Pray unto God, to Praise him, to hear his holy Word, and to Receive the blessed Sacraments. 3. By meditating upon God's Works, and the Word which we have heard, suffering it so to work in us, as that we may be furthered in all holiness of life. 4. By collecting and distributing to the Poor, by visting the sick, and reconciling dissensions among Neighbours. In this Commandment is forbidden all Profaning of the Sabbath: which is 1. By doing worldly works which are not of present necessity, by journeying about worldly Affairs, idle resting, or absenting ourselves from the public Duties of God's Word and Worship. 2. By forgetfulness of the Sabbath upon the six days, by which we often bring upon ourselves a necessity of profaning the same. 3. When being Parents or Governors we leave such as are under our charge to their liberty upon that day. The Reasons of this Commandment are 1. Partly expressed therein, and are taken 1. From the Lord's Example, who rested the Seventh day from all his works of Creation. 2. From his Blessing inseparably linked unto the hallowing of this day. 2. Partly enfolded therein, & are these: 1. The Law of the Sabbath is Ancient, and was of force in Paradise before Man's Fall. 2. Because it is most Equal, the Lord allowing us six days to labour in. 3. Because the Seventh is the Lords peculiar day, so that without Sacrilege we cannot any way profane it. God will have all our children and family to cease from their labours on this day, for two causes: 1. That these also may be brought up by their Parents and Masters in the service of God, and may be admitted unto the Ministry of the Church. 2. Because he will have especially on the Sabbath day, Love and Bountifulness towards our Neighbours to be showed and seen in the Church. Strangers also are commanded to intermit their labours, and that (if they were converted to true Religion) because they were of the household of the Church; if they were Infidels, it is commanded them not in respect of themselves, but in respect of the Israelites; and that especially for these two Reasons: 1. Lest by their ill Example they should give offence unto the Church. 2. Lest their liberty might be an occasion to the Jews to accomplish by them those labours which it was not lawful for them to work by themselves; and so the Law of God should be deluded. The also was commanded to Rest, whose Rest had no respect or consideration of God's Worship, but was commanded only in respect of men; and that for these two Reasons especially: 1. That all occasion of labouring might be cut off, by forbidding the labour or use of their Beasts. 2. That also they sparing bruit Beasts, might learn how greatly God will have regard to be had of mercy and favorableness towards men. It was the Seventh day that God consecrated to Divine Service; for these Reasons: 1. That by the Example of his own Rest, as a most forcible and effectual Argument, he might exhort men to the imitation thereof. 2. That this Rest of the Seventh day might be a Monument of the Creation then finished by God, and of his perpetual preservation and governing of his Work ever since that day, unto his own glory, and the Safety of his chosen. In this consecration God requireth these two things most especially; viz. 1. That on the Sabbath day there be not only a private serving of God as on other days, but also a public serving of him in the Church. 2. That on that day all other labours should give place both to the private and public Worship of God, which on other days every one doth exercise according to his Vocation and Calling. Now here we must know, That there is a threefold difference of forbidding works and sins; viz. 1. Labours are forbidden but in respect only as they hinder the Ministry of the Church, or as they give offence to our Neighbour. 2. Labours are forbidden only to be used on the Sabbath day, sins at all times. 3. The ceasing from labours is a Type of ceasing from sins, which is the thing signified by that Type. The Institution of the Sabbath in Paradise consisteth of two parts: 1. A Blessing; God did bless it in regard of himself, because he kept it in his own person. 2. Sanctification; he hallowed it also in regard of Man, by commanding it to be sanctified or kept in performance of holy Duties. Thus two things are required in a Sabbath 1. A Rest, which consisteth in a ceasing from labour. 2. A Sanctification of that Rest to an holy use. This is the Sabbath of the New Testament. The Sabbath was commanded of God for two causes; viz. 1. Declarative; considered in two respects: 1. By that bodily Rest the Lord meant to warn the people of Israel to abstain and rest from their own works being carnal and defiled, that they might suffer the Holy Ghost to work in them; so that it was a Type or shadow of our Regeneration. 2. That circumstance served to signify the Everlasting Rest of the Kingdom of Heaven, which was as it were part of the former. 2. The other end of bodily Rest, is, That we may wait upon the Ministry of the Church, meditate upon God's Works, diligently apply ourselves to the love of our Neighbours, and the instruction of our Families. The former end was taken away by the coming of Christ; This latter remaineth, and is perpetual. There are likewise two things to be considered in the Sabbath; viz. 1. The things Ceremonial and Temporary: As the Jews might not begin a Journey on the Sabbath day, Exod. 16.29. nor kindle a fire thereon, Exod. 35.3. nor carry a burden, Jer. 17.21. 2. The things Moral and Perpetual: As that there should be a day of Rest, that this day should be sanctified, and that this holy Rest should be observed in a Seventh day. The Sabbath signifieth a Quietness or Rest, or ceasing from labour, for these Reasons; viz. 1. Because God rested on that day. 2. Because it is an Image of the Spiritual Rest to come. 3. Because we also, and our Families, and our , are to rest and cease from our works on that day, that God may then show and exercise his works in us. Again, there is a threefold consideration to be had of the Sabbath; viz. 1. Legal, commanded in Exod. 20.8. which is for the exercise of 1. Faith, 1. To meditate on God's Works. 2. To beg a blessing on our Endeavours. 3. To Exercise ourselves in Prayer. 2. Charity 1. To the Poor. 2. To our Servants and labouring creatures. 2. Spiritual; that the Old man with all his corruptions may be rooted out, and the New man may be made perfect. 3. Celestial; wherein both in Soul and Body we shall rest from the labours and encumbrances of this present life. Likewise there are three degrees of the Sabbath, not unlike these of the Sacraments; viz. 1. External and Elementary, in which as touching the outward celebration, both good and evil men communicate together. 2. Internal and Spiritual, whereof the Elect only and the Faithful do participate. 3. Of Perfection and Consummation, which only remains for ever, whereunto we ascend by the second, and for which the Faithful do earnestly contend. The Sanctification of the Sabbath is twofold; viz. 1. Public, which is the solemn performance of Spiritual works, tending to the public Worship of God; As 1. The Reading, Hearing and Preaching of God's Word. 2. The Administration of the Sacraments according to God's Institution. 3. Public Prayer by the Minister, the Congregation in mind firmly assenting thereto. 4. Collections for the Poor, for such as want and may command our Charity. 2. Private, which is done apart from the Congregation still to God's glory; as 1. That every man in the beginning of the Sabbath, in the Morning, do privately prepare himself by Prayer to the public service that followeth: Also by examination and humbling of himself before God in respect of his particular sins, Eccl. 4.27. 2. Reading or hearing the Word of God and godly Books diligently, Isa. 35.16. 3. That when the Congregation is dissolved, we spend the rest of the Sabbath in Meditation and conference of the Word before Preached, of the works and creatures of God, Acts 17.11. 4. That we visit the afflicted both in mind and body, privately exercising ourselves in the works of Charity and Mercy, Neh. 8.12. 5. That to God's glory we shut up the Sabbath with Prayer and Thanksgiving. Hence appears, That the general parts of sanctifying the Sabbath, are these, which we are to remember and practise as often as the Sabbath comes, even to the end of the world: 1. Rightly and truly to teach and instruct the Church concerning God and his Will. 2. Rightly to administer the Sacraments according to God's divine Institution, and so accordingly to use the same. 3. Diligently to frequent the public Assemblies of the Church, and there attentively to give ear unto the heavenly Doctrine, plainly opened and delivered, and afterward diligently to meditate thereon, and to examine it, Acts 17.11. 4. Public Invocation of God, whereby we join our Confession, Thanksgiving, Prayers, and desires with the Church. 5. To give Alms; that is, to perform the duties of Love and Charity, thereby showing our obedience to the Doctrine, Neh. 8.10. 6. The honour of the Ministry of the Church, or our obedience to the whole Ministry, in life and manners; and this is the Moral Sabbath. The Sabbath is perpetual for these Reasons: 1. Because it is placed in the number of the perpetual Commandments. 2. Because it was written by the finger of God, Exod. 31.18. Deut. 9.10. 3. The writing of it in Tables of Stone doth argue that it is perpetual. 4. Because it was before there was any use of the shadow or ceremony. Forwhat Reasons the Lords day ought wholly to be spent in religious exercises: 1. For Reasons drawn from the equity and liberality of God in giving us six days; from the Example of Gods Rest; and from the consideration of the end why it was appointed to be kept holy. 2. It serveth to preserve men from Barbarism and Atheism, and all irreligious Profaneness. 3. That it may be a Sign between the Lord and us throughout our generations, that we may know that he is the Lord that doth sanctify us, Exod. 31.13. 4. Our Saviour vouchsafed to honour this day above the rest of the days of the week after his Resurrection, and that by his special Appearing in it, as well as by his Rising again upon it. The special Appearing of our Saviour after his Resurrection upon this his own day: which should excite us to sanctify it with prepared hearts, and to observe it with the more care and circumspection: 1. To Marry Magdalene early in the morning, Joh. 20.1. & 14. 2. To the other Women as they were going to communicate to the Apostles the certainty of his Resurrection, which the Angels had declared unto them before at the Sepulchre, Mat. 28.9. 3. To the two Disciples going to Emmaus, Luke 24.21. 4. The same day at night he appeared to his Disciples Joh. 20.19. 5. On this day for the confirmation of Thomas his Faith, he appeared to his Disciples, Joh. 20.26. And upon this day also did the Holy Ghost descend. On the Sabbath we must Rest 1. Chief from sin, and thus our whole life should be a continual Sabbath. 2. From ordinary, not absolutely necessary labour, Leu. 23.3. 3. From works of special times, as ploughing, sowing, reaping, etc. Exod. 34.21. Also from buying and selling, Neh. 13.16. 4. From the works of our special Callings, the six days being appointed for them. 5. From worldly speeches and thoughts, either by making bargains, or talking of worldly matters, or contriving the same in our minds. The Sabbath is now called the Lords day, Wherefore know, That things are said to be the Lords in three respects; viz. 1. In regard of Duty and service: Thus all creatures are the Lords, because he is their Creator and Maker, to whom as to the High and Mighty Lord, all things own their homage, Psal. 24. 2. In regard of that Power and Authority whereby he Ruleth all things by his Providence; to which Jurisdiction of his all men, how wicked and perverse soever, are subject. Thus Cyrus' King of Persia is said to perform the Lords pleasure, though he knew not the Lord, Isa. 44.28. & 45.1. Psal. 119.91. 3. In respect of a Propriety and immediate Right that he hath in them, being separate from man's use, and sanctified to his, and to be employed in his service. Thus is the Seventh day the Lords day: if we rob him of his service in the least minute of an hour in this day, we are sacrilegious, and meddle with that which is not our own. So that we under the New Testament are tied to the observation of a Sabbath, as well as the Jewswere of old, and by as great Authority: And this appeareth 1. From the time of the Institution of the Sabbath even in Paradise, before Man fell, when he had the substance of true Holiness, and needed not any figurative ceremony for his comfort. 2. From the Morality of this Commandment, being placed among the rest of the Moral Laws, which are to continue in force for ever, Mat. 5.20. 3. From the main Reason of this Commandment; for the Commemoration of Creation and Redemption is more to us, then that of the Creation only was unto the Jews. 4. From the Caveat given by our Saviour speaking of Jerusalem's destruction, Mat. 24.20. In the Jewish Sabbath observe, 1. The Jews were as dead men if they wrought on the Sabbath, Exod. 35.2. they might not then kindle a fire throughout their habitations, Exod. 35.3. 2. It was also a figure of the Everlasting Rest of God's children in the Kingdom of Heaven, Isa. 66.23. Heb. 4.9. 3. It was observed in Remembrance of their deliverance out of Egypt, which happened on that day, Deut. 5.15. 4. It was tied precisely to the Seventh day from the Creation, and celebrated with sundry set Rites and Ceremonies, Numb. 28.9, 10. Nevertheless there is a Sabbath Moral and Perpetual, a time to be set apart to the end of the Worship of God to the end of the world. The Reasons of the change of the Sabbath; viz. 1. To put a Difference between the Jewish and the Christian Sabbath. 2. To keep a Memorial of the day of our Redemption; for as the Seventh day kept a Memorial of the Works of Creation, so doth this First day of the week the Memorial of the Work of our Redemption, which is a work so much greater than the other, by how much it is more to Redeem us out of Hell, being worse than nothing, than it was at first to create us out of nothing, Isa. 66.24. 3. To free the Church from the yoke of the Sacrifices and Ceremonies of the Jews, Acts 15.10. for when this day was changed, it was more tied to the Jewish Sabbath, which was solemnised with many ceremonies necessarily belonging unto it. The Difference between the Christian observing of the Lords day, and the Jewish observing of the Seventh day: 1. It was not lawful for the Jews to change the Sabbath, or to omit it, as being a part of ceremonial Worship: The Christian Church retaining still her liberty, allotteth the First day unto the Ministry, without adjoining any opinion of Necessity or Worship. 2. The old Ceremonial Sabbath was a Type of things to be fulfilled in the New Testament by Christ: But in the New Testament that signification ceaseth, and there is had regard only of order and comeliness, without which there could be either no Ministry, or at leastwise no well ordered Ministry in the Church. The final causes or ends for which the Sabbath was instituted; viz. 1. The public Worship and Service of God in the Church, exercise of Prayers, Confession and Obedience. 2. The Maintenance and Preservation of the Ministry of the Church. 3. That it might be in the Old Testament a Type signifying the Spiritual and Everlasting Sabbath, Ezek. 20.12. 4. For a circumstance of the Seventh day, that it might advertise men of the Creation, Preservation and Managing of the world. 5. That on that day the works of charity, bountifulness and liberality should be exercised. 6. For the bodily Rest both of Men and Beasts, but of Beasts in respect of Men. 7. That men should provoke one another by their Example to godliness, and to the praising and honouring of God, Psal. 22.22. 8. That the Church may be seen and heard among men, and be discerned from the other Blasphemous and Idolatrous multitude of men, that they may join themselves thereto, who are yet separate from it. The Sabbath is broken and profaned by such things as are opposed to the sanctifying thereof; viz. 1. Unto the Delivering and Teaching of the Doctrine, is opposed the Omitting or Neglect of Teaching, as also a corrupting or maiming of the Doctrine; or a sitting of it to the Opinions, Affections, Lusts, or commodities of the Hearers, or to any of them, 2 Cor. 2.17. 2. Unto the right and due Administration of the Sacraments is opposed an Omitting or Neglect of Exhortation to the Receiving thereof; as also a corrupt and unlawful Administration of them. 3. Unto the study of learning the Doctrine, is opposed 1. A contempt and neglect of the Doctrine. 2. Curiosity, which is a desire and study of knowing those things which God hath not Revealed, unnecessary, strange and vain. 4. Unto the right use of the Sacraments, is contrary the omitting and contempt thereof, as also a profaning of them, when they are not received as God hath commanded, neither by them for whom they were ordained; likewise all superstitious using them, as when Salvation and the Grace of God is tied to the Observation of the Rites and Ceremonies, or when they are used to such ends as God hath not appointed. 5. To public Prayers is opposed the Neglect of them, and an hypocritical pretence at them, without any attention or inward devotion; also such Reading and Praying as serveth not for any edifying, 1 Cor. 14.16. 6. To the Bestowing of Alms is repugnant a Neglect of the works of Charity; as when we do not, according to our power, succour the poor that stand in need of our help. 7. To the honour of the Ministry of the Church, is opposed the contempt thereof; as when either the Ministry of the Church is abolished, or committed to men unworthy or unable, or is denied to be the means and instrument which God will use for the gathering of his Church: Likewise when the Members are reproached, when their Doctrine is heard and not obeyed, & maintenance not allowed. Time was when this unhappy Nation Might break by Law by Proclamation This Great Commandment, and keep this Rest Profaner then their dumb or silly Beast; Silence the Word, lest men be Edified, And so the Sabbath ' chance be Sanctified; Sport it with Heath'nish May-Games, make a Jest Of what the Lord had made a serious Rest. The Lord hath one Day more, but that's to come. Horror! I quake to think upon their Doom. The Fifth Commandment. Honour thy Father and thy Mother, that the days may be long in the Land which the Lord thy God giveth thee. THe Sum of this Commandment, is, That we perform all such Duties as one man oweth unto another by some particular bond. Here are commanded all Virtue's proper and peculiar to all kinds of Superiors, or to Inferiors, or common to them both; And all Vices contrary to these Virtues are here prohibited, as all irreverence towards those that be in Place or Authority above us, and all churlish behaviour in such towards those that be of low degree. For the End of this Commandment, is the preservation of civil order, decreed and appointed by God in the mutual Duties of Superiors and Inferiors, which are comprehended by the Name of Father and Mother. And the Reason of this Commandment is taken from the Promise of long life, if God please not to prevent us with the Blessing of Eternal life. Now to honour one, is to have an high esteem of him, and to yield a respect unto him; it must first be placed in the heart, and then outwardly manifested, and that in relation to Parent's Authority, and Necessity: So as honour compriseth here all those Daties which Children in any respect own unto their Parents; it implieth in regard of their Authority both an inward reverend estimation, and also an outward submission; and in regard of their Necessity, Recompense and Maintenance. Here both Father and Mother are expressly mentioned, to take away all pretence from children of neglecting either of them: So that it is not sufficient to honour the Father only, because he is the Mother's Head; nor the Mother only, because she is the weaker vessel: the Law condemneth him that neglecteth either. The Authority of Parents requireth Fear from children, their Affection, Love: Affection in Parents without Authority, would make children too bold and insolent; Authority without Affection, too much like Slaves: but both discreetly tempered together, make a very good composition. Love, like Sugar, sweeteneth Fear; and Fear, like Salt, seasoneth Love. Thus the child's duty must be a Loving Fear, or a Fearing Love. This Fear is an awful Respect of his Parents, arising from an honourable esteem which he hath in his judgement and opinion of them as they are his Parents: Whence proceedeth on the one side a desire and endeavour in all things (not contrary to God's Word) to please them, and on the other side an unwillingness to offend them. This Fear is an essential Branch of that honour which the Law requireth to their Parents, Exod. 20.12. and is in express words enjoined by the Law, Leu. 19.3. This Fear keepeth Love in compass, restraining it from saucy follies; for as the heart is affected, the carriage will be ordered: Had Cham had this filial Fear in him, he had never derided his Father, Gen. 9.22. nor been cursed for his labour; or had Absolom had it in him, he had never broached untruths to father them on his Father, 2 Sam. 15.3. Mocking and cursing of Parents is expressly condemned, Prov. 30.11. The Reward whereof is by God's Law death, Leu. 20.9. yea, a shameful and ignominious death; for, the Ravens of the valley shall pluck out his eyes, and the young Eagles shall eat it, Gen. 40.19. which phrase not unproperly describes the execution of a notorious Malefactor that is hanged; and indeed how died undutiful Absolom? Yet we must know, That no submission is to be given to man, but such as may stand with the Fear of God: Which seasonable Doctrine indicts all such of folly as fear man more then God. This was Adam's folly, to be swayed by a foolish woman. This was Aaron's folly, to erect an Idol to please the people, Exod. 32.1. This was saul's folly, to suffer his people to take of the spoil of the Amalekites against God's express Prohibition, 1 Sam. 15.21. This was Joash his folly, to hearken to his Princes for the setting up of Idols, 2 Chron. 24.17. And thus Pilate played the fool, in delivering against his conscience Christ to be crucified to please the people, Mark 15.15. As thus Superiors sinned in basely submitting to Inferiors, so they likewise sin in unwarrantably submitting to Superiors. And if Inferiors must give honour, and by virtue thereof perform such Duties as appertain thereto, then must the Superior carry himself worthy of honour, and by virtue thereof perform answerable Duties. If the child honour his Natural Parents with filial Reverence, the Parents must answer it with Paternal care and tenderness; If the People make it their duty to respect their Minister as him that watcheth over their Souls, the Minister must make it his to tender their Salvation as of those that are committed to his charge; If the Subjects make it their duty, beside Subjection and Obedience, to pay the Superior Magistrates such Tax and Tribute as is lawfully due to them, they must make it theirs to seek the honour of God in governing and giving Judgement faithfully among his people; If the Servant make it his duty to do his Master's work diligently, faithfully, and with a single eye, the Master must make it his duty to deal justly with his Servant, and to reward him plentifully, remembering that he also hath a Master in Heaven; If the younger sort make it their duty to give such respect to their elders, as is due to such as are their Superiors in Age, Wisdom and Authority, then must it be their duty to govern, and further others by the good example of their life, by their counsels and admonitions; If the Wife make it her duty to reverence her Husband as her Head, he must make it his to honour, comfort and provide for her as the weaker vessel. Lastly, the duty of Equals, is to live equally among themselves, and to strive to give honour one unto another; For it is the duty of Christians as to set forth the praise of God, so to be serviceable one unto another; and public Callings may not hinder private Duties; nor may we upon pretence of one duty, though it may seem to be the weightier, shift off another, Mat. 23.23. It is a general mutual duty appertaining to all Christians, to submit themselves one unto another, because every one is set in his place by God, not so much for himself, as for the good of others, 1 Cor. 10.24. This Commandment consists of two parts: 1. A Precept of giving honour to Parents. 2. A Promise of long life, upon the performance of that Precept. In the Precept of this Commandment, we are commanded 1. To honour; that is, to love, reverence, cherish and obey our natural Parents, the Parents of our country, and our Fathers in Christ. 2. To carry ourselves lowly and reverently towards our Masters, being ruled by them in the Lord, and toward the Ancient, and all our Betters. 3. If we be Superiors, to walk worthy the honour due unto us from our Inferiors, and to use all gentleness towards them. That we may the better know the duty of this Commandment, take notice of the divers Acceptation of the word Father in Scripture; viz. 1. For our Superior in Government: Thus the King is called a Father. Abimelech signifieth The King my Father. 2. For our Superior in Knowledge and wise Counsel: Thus God made Joseph a Father unto Pharaoh, Gen. 45.8. 3. For a Superior in private and Household Government: Thus Naaman is called Father by his Servants, 2 Kings 3.13. 4. For a Superior in the Invention of any Art or Science: Thus Jubal and Jabal were called Fathers, Gen. 4. 5. For our Superior in things Spiritual towards God: So the Ministers of the Gospel are called Fathers in Christ: Thus Paul, 1 Cor. 4.15. 6. For a Superior in Holiness and Power with God: Thus the King of Israel called Elisha Father, 2 Kings 6.21. 7. For a Superior in oversight and instruction: Thus Elisha called Elijah, who brought him up in the knowledge of Prophesying, My Father, my Father, 2 Kings 1.12. 8. For a Superior in estate and condition: Thus rich men using their riches aright are Fathers to the Poor. Job 31.18. 9 For a Superior in Age and Years, 1 Tim. 5.1. 10. According to the common Acceptation, there are Parents By Nature. By Law. Honour to Parents stands chief in these things; viz. 1. In outward Salutation, proceeding from the Inward Reverence which we ought to yield unto them; In the Signs, as Saul prayed Samuel to honour him before the people, 1 Sam. 15. 2. In Obedience to their Commands, so as they be not contrary to the Will of God. 3. In Affection, as Eli is said to have honoured his Sons, 1 Sam. 2. 4. In the Effects or Fruits, that when they be poor, we do help them according to our ability. Honour God with thy substance, Prov. 3.9. Again, Honour signifieth & comprehendeth 1. The Reverence of Inferiors towards the Superiors; viz. 1. An Acknowledgement of God's Will, who will have such an Order to be in the Calling and Degree of Superiors, and doth ordain the same, and adorn and furnish it with gifts necessary. 2. An Approbation of this Order, and these gifts of God: for if we do not know and acknowledge this Order to be good, we will not honour it. 3. A Subjection and Submission to this Order, even for the Will and Pleasure of God. 4. An Outward Declaration of this their judgement and mind in words and deeds, in ceremonies and gestures, which differ according to places: And Subjection here comprehendeth such Obedience as is not constrained, but voluntary. 2. A Love which we must bear towards them in respect of their Calling: And this cannot be severed from Reverence; for whom we love not, them we cannot Reverence. 3. Obedience in all things lawful and possible, which the Superiors according to their Office and Calling command. 4. Thankfulness towards Superiors, which requireth that every one, according to his calling and ability, and as occasion serveth, aid and further them. 5. Lenity and equability towards Superiors; which is, to bear with those infirmities of Parents and Superiors, which may be born with and tolerated without any reproach to God's Name, or which are not repugnant unto his Law. The Fountain of children's duties, is an inward disposition of the heart, compounded of Love & Fear: The streams issuing thence extend to Parents 1. Living; as to their 1. Authority, which Requireth 1. Reverence. 2. Obedience. 2. Necessity, which Requireth Recompense. 2. Dead; as to their 1. Body, which must with decency be Buried. 2. Credit, which with honour must be maintained. Parents rather than other Governors are here named, and commanded to be honoured, for these Reasons; viz. 1. Because the Fatherlike power and government was the first among men. 2. Because this is as it were a Rule, according to which others are to be framed. 3. Because it is most beloved of men. 4. Because seeing the Bond of Duty towards Parents is the greatest, the contempt of them is the more heinous and grievous, which therefore also is with greater severity condemned by God. 5. Because God will have Superiors to bear a fatherlike mind and affection towards their Inferiors. The distinct parts of Outward Reverence due unto Superiors; viz. 1. To Rise up unto them. Thou shalt rise up before the hoary head, Leu. 19.32. 2. To go to meet them when they are coming towards us: Thus did Abraham, Gen. 18.2. and Solomon, 1 Kings 2.10. 3. To bow the knee unto them; as in the same place is noted of Abraham. 4. To stand by them whilst they sit; as the people did about Moses whilst he sat to judge them, Exod. 18. 5. To give them the chief Seat, and ourselves to take the lowest, as the Lord commandeth us even at a Feast, Luke 14.10. 6. To be silent before them whilst they speak: Thus did Elihu, one of Jobs friends, Job 32.6, 7. 7. To be silent in Courts and Places of Judgement, until we are bidden to speak: Thus did Paul, Acts 24.10. 8. To give every one his just Title, as Hannah did to Eli, 1 Sam. 1.14. and Sarah to her husband, calling him Lord. 9 To uncover the head before Superiors, and to stand uncovered if the quality of the person so requireth. 10. To order all our speeches and gestures, so as that we pass not the bounds of Reverence. As this Law is broken by detracting and taking away from the Reverence of Superiors; so there is a sin in over-Reverencing them: as thus; 1. If Obedience be Absolute, without respect to Gods Will, Acts 4.19. 2. By ascribing too much unto them, and extolling them too highly; as the people did Herod, Acts 12. and the Papists do the Pope. 3. By making them Absolute Patterns to be followed in all things: Paul speaks of himself, Fellow me as I follow Christ Jesus, 1 Cor. 11.1. 4. By preposterous Observance towards them in the Congregation; which is, when we rise up to great persons, being in the very act of God's Worship: for if he be greatest and most worthy, why do we dishonour God by such ill reverence to man? 5. By the humble prostrating the body unto them as unto God: This gesture, where it proceedeth from religious Humiliation and Worship, cometh very near the brinks of open Idolatry, and cannot but incur that reprehension, Take heed thou dost it not. Honour in relation to Parents is used for two reasons especially 1. To show that Parents bear God's Image, for honour is properly due to God alone; to the Creature it is due only as it stands in relation to God, and carrieth his Image. 2. To show, That it is an honour to Parents to have dutiful children; even as it is a dishonour to them to have disobedient children. From the honour here commanded to be given Parents, arise these Observations for Parents; viz. 1. That they also are as well bound to duty as children, Eph. 6.4. their just Government being their duty. 2. Parents must be so watchful over their carriage, as thereby they make not their children to sin, Ezek. 3.18. 3. That it is not sufficient for Parents to prevent such mischiefs as children may fall into, but they must also seek their good. 4. That Parents ought to provide all needful things for their children: Nurture and Instruction is as needful and profitable as Food and Apparel. 5. Parents, as they may not be too austere, so neither too remiss; the one makes children careless, the other desperate. 6. As Parents deliver good Precepts and Principles to their children; so they must be careful, by forcible and frequent Admonitions, to fix and settle them in their mind, Deut. 6.7. 7. As Parents by Discipline keep their children under, so by Information they must direct them in the right way, Prov. 22.6. 8. Parents must especially teach their children their duty towards God. That we may be yet better acquainted with the duties of this Conmandment, let us again consider, That Superiors are all such as excol others in 1. Gifts 1. Of Nature; as in Age. Sex. Beauty. 2. Of Exercise; as in gifts either of 1. Body, as 1. Strength. 2. Activity. 2. Mind, as Wit, Learning, etc. 2. Authority; as Governors in 1. Family, as Parents, Husbands, Masters. 2. Policy, as 1. Church-policy; as Pastors, Doctors, Elders, Deacons. 2. Civil-Policy; as Magistrates 1. Superior, as King, Prince. And 2. Inferior, as Judges, Justices, etc. Civil honour is given to men not only for Virtue, but also for divine Representations of other good things, because one man before another beareth the Image of some thing that is in God; viz. 1. Of his Majesty: So the King is honoured above another. 2. Of his Dominion: So the Husband is honoured of his Wife. 3. Of his Paternity, so the Father is honoured by the Son. 4. Of his Eternity: So honour is given the Aged by the young. The general duty of all Parents to their children: 1. To instruct them in Religion according to their capacity. 2. To provide for them touching the things of this life. The general duty of all children to their Parents: 1. To requite their Parents care over them, if they stand in need. 2. To be dutiful and obedient to them in the Lord. The Vices contrary to the Duty of Parents; viz. 1. Not to provide and minister necessary sustenance unto their children, or to bring them up in riot. 2. Not to defend their children against in juries, or to offend through a foolish over tender love, for some small or no injuries done unto them. 3. Not to accustom their children to patience and gentleness, or to bring them up in idleness and licentiousness of sinning. 4. Not to instruct them according to their ability, or to corrupt them by their lewd and evil Examples. 5. Not to chastise their children as necessity requireth, or to be too fierce and cruel unto them, beyond their duty, or the degree of the fault committed. The general duty of all Superiors to their Inferiors: 1. To command things good and profitable for all their Inferiors. 2. To recompense them that be under them according to the things done. 3. To go before them by Example, Conversation and Experience. The general duty of all Inferiors to their Superiors: 1. To Respect them according to their Graces and Gifts. 2. To Profit by their Gifts. Superiors in Age or in any Authority, transgress against their Duty and Calling these three ways: 1. Through folly and corrupt counsel. 2. Through lightness in manners, and by their evil Examples. 3. By neglect of the younger sort, or other Inferiors whom they see to offend, and might by their counsel and authority correct and amend. The Inferiors sin and transgress against that Honour which they own unto their Superiors, these several ways: 1. By not accounting of them as being in that place where God hath placed them. 2. By yielding more unto them then may agree unto men, or by loving them more than God. 3. By denying Obedience to their just and lawful Commands, or obeying them in show only, or when they command things unjust and impious. 4. By harming them with injuries, or not aiding them in what things or by what means we may. 5. By gratifying them flatteringly and unrighteously. 6. By exagitating, stirring up, or provoking their Infirmities. 7. By flattery commending their Errors and Vices; or not advising them according to their place, with due Reverence, of enormous and pernicious faults committed by them. The Duties of Magistrates may be reduced to these Heads; viz. 1. To see that God be honoured, and that the good things taught and established be done as God hath appointed. 2. To give Judgement faithfully and speedily in matters belonging to their Judgement. 3. To command the observing and keeping of the Decalogue. 4. To execute the Decalogue or the Commandments of the Decalogue; that is, to observe and maintain the obedience thereof, by punishing them that transgress against Discipline, either in Goods, Name, Body or Life. 5. To Enact some positive Laws for maintenance of Civil Order, which otherwise would not stand; serving also for the keeping and obedience of the Decalogue. The Vices contrary to the Duty of Magistrates viz. 1. Slackness or slothfulness; viz. 1. Not to Require of the people the Discipline of the whole Decalogue. 2. Not to Ordain those things which are required to the preservation and order of Civil Society, 3. Not to defend the Innocent against Injury. 4. Not to restrain or to punish too lightly such as offend against the Discipline of the Decalogue, or against the positive Laws. 2. Tyranny, which is 1. To Command things which are unjust. 2. To Punish that which is no sin. 3. To Punish more grievously than the degree of the fault doth deserve. The Reasons wherefore Superiors aught in performance of their duty to go before others; viz. 1. By virtue of their Authority they bear God's Image, therefore in doing their duty they honour that Image. 2. By reason of their pluce they ought to go before such as are under them. 3. A saithful performance of their duty is a special means to keep their Inferiors in compass of theirs. 4. Their Failing in duty is exemplary, it causeth others under them to fail in theirs, and so it is a double sin. 5. Their Reckoning at the great Day of Account shall be the greater, for of them who have received more, more shall be required. The general duty of the Husband to the Wife; viz. 1. To provide for her what is meet, not only as she is his Wife, but as she may be his Widow. 2. To give honour to her as to the weaker vessel; that is, to bear with her infirmities and weakness. 3. To protect and defend her, to be a covering unto her head. The general duty of the Wife to her Husband; viz. 1. To Recompense his care over her, in providing things necessary for the household, and to do good for her Husband all the days of her life. 2. To Reverence her Husband, that he may be a vail and a covering before her eyes. The duty of the householder; viz. 1. To provide for his Household the things that belong unto their Soul, by a familiar Catechising and Examination, and to be the mouth of his Family in constant Prayer. 2. To provide for the things belonging unto this life; that is, to give to every one that is meet, in his place and Calling; and they of the house are to submit themselves to the order of the house, so it be good. 3. To command such things as are just and possible; to prescribe just and lawful labours, not unlawful, not impossible, not too burdensome and unnecessary; to give them honestly their wages for their labours, and to govern them by upright domestical Discipline. Masters of families may transgress 1. By permitting of idle slothfulness and licentionsness. 2. By unjust Commands and Exactions. 3. By defrauding their Servants of their Wages. 4. Through too much rigour and severity. The duties of married persons: 1. Spousal Faith and Troth for mutual love each to other only, continually, constantly. 2. Community of goods, and a sympathy or fellow feeling in evils and calamities. 3. The bringing forth and bringing up of children. 4. A mutual bearing with infirmities, with a desire to cure them. Again, the common mutual duties concerning Man and Wife, are twofold: 1. Absolutely necessary for the being and abiding of Marriage, whereof there are two kinds: 1. Matrimonial Amity, 1 Cor. 7.10, 11. 2. Matrimonial Chastity, 1 Thess. 4.4. 2. Needful and requisite for the well-being and well-abiding of marriage, which may also be reduced to these two Heads: 1. Such as they are mutually to perform to each other; as 1. A loving Affection of each other. 2. A provident care of one for another, respecting The Soul of each other. The Body of each other. Goodname of each other. The goods of each other. 2. Such as both of them are jointly to perform to others: which Duties respect either 1. Such as are in or of the family. 2. Such as are out of the family. Directions for preservation of Concord betwixt Man and Wife; viz. 1. All Offences must be avoided, as much as possible may be, by both parties. 2. When an Offence is given by the one party, it must not be taken by the other, but meekly passed by. 3. If both be incensed together, both must strive which shall first offer Reconciliation. 4. Children, Servants, or any other must not be bolstered up by the one against the other. 5. They must avoid making of Comparisons in any kind whatsoever prejudicial to either. 6. They must take heed of, and never entertain the least rash and unjust Jealousy. 7. In all things that may stand with a good Conscience, they must endeavour to please each other. 8. They must jointly persevere in fervency of Prayer to God, for his Blessings to be continued on them in the estate wherein they are united by his Providence. For the yet better understanding of this Commandment, we must know, That Subjection is twofold, 1. Of Reverence, whereby one testifieth an eminency and superiority in them whom he reverenceth: This is proper to Inferiors. 2. Of Service, whereby one in his place is ready to do what good he can to another; This is common to all Christians. Again, Subjection is twofold: 1. Necessary, which is the Subjection of Order, or that degree of Inferiority wherein God hath placed all Inferiors, and whereby he hath subjected them to their Superiors, that is, set them in a lower degree. 2. Voluntary, which is the Subjection of Duty, or that dutiful respect which Inferiors carry towards those whom God hath set over them; whereby they manifest a willingness to yield to that order which God hath established: which ought to be added to the Necessary Subjection. Likewise League or Society betwixt Man and Man, People and People, is twofold; viz. 1. The League of Concord, when men bind themselves in peace one with another: And this may be had with all men, Believers and Unbelievers, good or bad; Have peace with all men, Rom. 12.18. 2. The League of Amity, when men bind themselves one to another in special Love, beside their outward Concord: And this kind of peace ought only to be had with true Believers. In a word, the Duty 1. Of Magistrates, is to procure the wealth and peace of their people, like Mordecai. 2. Of Ministers, is to make themselves Servants unto their people, not seeking their own profit, but the profit of many, that they may be saved; as Paul, 1 Cor. 9.19. & 10.33. 3. Of Fathers, is to educate their Children in the Fear of God, taking heed that they give them no evil Example, nor provoke them to wrath, Prov. 4.3, 4. 4. Of Husbands, is to dwell with their wives according to knowledge, giving honour to the wife as to the weaker vessel; like Abraham, Gen. 6.16. 5. Of Masters, is to do that which is just and equal to their Servants; as the Centurion, Luk. 7.2. for they as well as their Servants are bound to duty 1. By God's Law, for it expressly enjoineth many Duties to Masters. 2. By the Law of Nature, which hath tied as well the one as the other to do as well as receive good. 3. By the Law of Nations, as appears by divers particular Laws established for this purpose. 4. By the Law of Equity, for one good deserveth another. 6. Of every one, is to be of like affection one towards another, by serving one another in love, according to the Apoliles Rule, Rom. 12.16. Gal. 5.13. 7. Of ourselves towards ourselves, is 1. To honour God in all our ways, 1 Sam. 2.30. 2. To keep our Bodies that they be not made the instruments of sin, 1 Thess. 4.4, 5, The common Virtues of this Fifth Commandment; viz. 1. That General Justice, which is Obedience according to all Laws, that appertain unto all, in respect of every one's Vocation and Calling. 2. The Particular Distributive Justice, which keepeth a proportion in distributing of Offices and Rewards; or which is a virtue giving every one his own, Rom. 13.7. 3. Sedulity or Diligence, or Fidelity, which is a virtue in a man well knowing and understanding those parts which belong properly to his own duty and office, examining them, and doing according to God's Commandment those things that belong unto him, constantly, continually, studiously, willingly, faithfully and cheerfully. 4. Gravity, which is a virtue that observeth that which becometh a man's person, and showeth a constancy and squareness in words, deeds and gestures, that thereby we may maintain our good estimation or authority, that our Calling be not reproached. 5. Modesty, being a virtue which hath near affinity, whereby a man knowing his own imbecility, and considering his place and calling wherein he is placed by God, keepeth a mean and conveniency of person in opinion and in speech of himself, in actions and in behaviour, that giving no more to ourselves then becometh us, we may give to others what is theirs. Humility and Modesty differ only in the end; for as Modesty is towards men, so Humility is towards God, Gal. 6.3. 6. Love or Tender Affection towards our Kindred or near Allies of Blood. 7. Thankfulness, which is a virtue consisting of Truth and Justice, acknowledging from whom, what, and how great benefits we have received, desiring to return mutual duties, honest and possible. 8. Equity, which is a virtue mitigating upon good cause the rigour of strict Justice in punishing and taxing others offences, patiently bearing with some such errors and defects as do not enormously harm the public safety, or the private welfare of our Neighbours, and covering and correcting such vices of others, or endeavouring to heal and cure them. God annexeth a Promise of this Commandment, for these Reasons 1. To signify how greatly he esteemeth that Obedience, and how grievously he will punish those who do against this Obedience. 2. To signify how Necessary this Obedience is, and so much the more to invite us to the observing and keeping thereof. This Commandment hath a Promise of Outward Temporal Prosperity annexed to the performance of it, which though to the wicked does by mere consequence through the Abuse of it turn to evil; yet to the godly it is a Blessing and Fruit of God's Love, as appears by these Reasons: 1. It is good, as it was at first made and ordained of God, Gen. 1.31. 2. It tends to man's good, if it be rightly used. 3. It was bestowed on man before he had offended, Gen. 2.8. 4. It is a Promise of God to them that fear him and keep his Commandments, Levit. 26.4, etc. 5. The Saints have prayed and been thankful for it, Gen. 28.20. 6. The contrary was first inflicted as a punishment of sin, and is often threatened as a token of God's wrath, which accordingly hath been often inflicted on Transgressor's, Leu. 26.15. who meritoriously have incurred it. This Promise of long life includes a Blessing of all earthly things: Now there is a Right to earthly things two ways; or the Right unto the Earth is twofold: 1. Civil, which stands good before men by their Laws and Customs: Thus men are called Lords of their Land; and so the Turk at this day is a mighty Lord of a great part of the whole World. 2. Spiritual, which is warrantable and approved with God himself: Such Right and Title had Adam to all the World before his Fall, which he lost by his Sin both from himself and all his Posterity; but yet in Christ the same is recovered to all the Elect: In regard of this Right, the Meek are said to inherit the Earth, Mat. 5.5. So that it is most evident the Turk, and all Unbelievers and ungodly persons, are but Usurpers of those things which otherwise Civilly they do lawfully possess: For all our Right to the Earth was lost in Adam, and is only recovered by Christ; so that till we have our part in him, we cannot justly with a good Conscience possess any part of the Earth: for he is Prince of the Kings of the Earth, Rev. 1.5. and the High Lord of all the World. Though long life be here promised as a Blessing, yet may the Righteous have their days shortened for their good, as in these and such like respects: 1. That they may be taken from the evil to come, 1 Kings 14.13. 2. That they might be made an example to others, 1 Kings 13.24. 3. That by a temporal death, eternal Condemnation might be avoided, 1 Cor. 11.32. 4. That their chiefest and greatest Reward might be hastened, Gen. 5.24. Heb. 11.5. The Promise of long life and Prosperity, is not so appropriated to this kind of Righteousness, as if it appertained to no other, but in these and such like particular respects: 1. Because Obedience to Parents is one of the surest evidences of our conformity to the whole Law, and a good foundation for the performing of all duties to man. 2. Because Performance of duties to Parents is a special means under God of prospering and living long, whereas rebellious children hasten their own sad ends. 3. Because Parents are a special means to procure the welfare and long life of their children, partly by provident care, and partly by fervent and frequent Prayer. 4. Because Disobedience draweth down much mischief on the heads of children, and many ways doth often shorten their days, Psal. 37.37, 38. Eccl. 8.12. Isa. 3.10, 11. Who say there is to Man no Honour due, Belie that God that's infinitely True; And by this specious fond Delusion, Usher an Unity of Confusion Both in the Church and State, disjointing more The Frame o'th'World than Babel did before. Child, Reverence thy Parents, thou shalt have By far the longer Journey to thy Grave: But if the Lord doth sooner call thee hence, Eternity shall be thy Recompense. The Sixth Commandment. Thou shalt do no Murder. THe Sum of this Commandment forbiddeth all kind of evil, and commandeth all kind of good to our Neighbour's person: So that the scope or end of this Commandment, is the preservation of the life and safety of men's Bodies, and of the welfare both of ourselves and others; herein being forbidden all those things which tend to the destruction of our life or the life of others. And the defence of our Neighbour is here commanded; because Negative Commandments include Affirmatives. Thou shalt do no Murder; therefore thou shalt help and aid thy Neighbour: Thou shalt do no Murder; that is, according to thine own pleasure and lust; but when the Magistrate punisheth, God punisheth. Now the Virtues of this Commandment are such as either hurt not men, as particular Justice, Mildeness, Equability, Peaceableness, and the like; or such Virtues as help and further the Safety of men, either by repelling evils, as Commutative Justice, true Fortitude, holy Indignation and Zeal; or by doing benefits, as Humanity, Mercy, Amity, and the like: So that herein we are commanded to preserve, as much as in us lieth, the life and health of ourselves and others, especially of our Neighbour, and most especially the life of his Soul, by good Counsels, Exhortations and Admonitions. Now here know therefore, That to give or accept the Challenge to fight the single Combat, is unlawful: That which the Natural man accounteth Valour, God esteemeth a Vice; and therefore it is no disgrace to refuse it, but rather true grace in yielding obedience unto God, for no man must sin against God for the saving of his Credit and Reputation among men. Duelists if they are slain, are accessary to their own wilful and untimely Murder; if they kill, presently after the Murder committed, they have cursed cain's fearful Mark stamped on them. There was never any man rightly informed either in the Principles of Nature, or in the gracious way to Heaven, in the sober Passages of Morality, or in the Justice of State or Policy, or acquainted with the fairness of true Honour, that ever gave any allowance to the Reputation of Honour, falsely so called, purchased by private Quarrel in the Field. Now as Murder is one of those sins the Earth finds most unsupportable, and cryeth the loudest of any other to Heaven for Vengeance: So among all the several kinds thereof, Parricide is the abominablest and most odious; such as of old no particular Law was made against, as being supposed an act too unnatural for any Child to commit: which Supposition deceived even Solon, that wise Lawmaker among the Heathen, and caused him by his own confession to omit the Enacting Punishment against such Offenders, Cic. pro Ros. Ame. Yet when this inhuman impiety was known to the world, the Civil Law ordained this most exquisite ingenious punishment, That if any one should kill his Parent, the Sword or Fire, or any other usual punishment, should not be his, but being sewed in a Sack together with a Dog, a Cock, a Viper and an Ape, he should be cast into the next Sea or River, Just. Cod. cap. 9 Tit. 17. as unworthy to live the life or die the death of men, unworthy the Element of Air while he lives, or of Earth being dead. To this high degree of Murder, borders that ungodly and unnatural act of Parents in destroying their own Children, whether at any time after Birth, or in the Womb after Conception: for that which hath received a Soul form in it by God, if it be unjustly cast away, shall be Revenged; yea, if both or either of the Parents through any wilful default whatsoever cause the child to miscarry, they make themselves guilty of that miscarriage; if both miscarry, they make themselves guilty of the blood of both, at least in the Court of Conscience before God. Lastly, because this horrible sin of Murder is most commonly occasioned by Duelling, we must yet further know, That the Law both of God and Man condemneth this common practice of Brawling. Fight, Quarrelling, or Challenging one another into the Field for private and personal wrongs. Whosoever think it a disgrace to refuse such Challenges, think it also a disgrace to walk in the ways of God, and to obey the good Edicts of Princes, and wholesome Laws of the Commonwealth. The greatest disgrace, is, Not to yield Obedience unto God, it is no credit to sin against him to salve a supposed Honour and Reputation among men, for no man ought to revenge his own Cause or Quarrel. Likewise the causes of these Duels are most commonly very wicked, as sometimes Pride and Vainglory, sometimes Drunkenness and Lust, sometimes Covetousness and Greediness of Gain, and the cause of all these causes the Devil himself, who was a Murderer from the beginning. The effects thereof are no better, for they cause deadly Feuds, breed Hatred never to be appeased, nourish Contention and Confusion, hinder Prayer, and holy Exercises of Religion, shed man's blood made in the Image of God, and bring down the Vengeance of God upon our own heads. Let all such therefore as challenge or accept of Challenges, consider, That he that killeth is guilty of execrable Murder before God, and he that is killed is guilty of his own death, and no better than one of the Devils Martyrs; for as God hath his Martyrs that die in his Cause, so the Devil also hath his Martyrs, that die in his. These words [Thou shalt do no Murder] do signify, 1. Thou shalt not desire to Murder either thyself or others. 2. Thou shalt not intimate or signify any desire of Murdering either thyself or others, either in words, behaviour, countenance, or otherwise. 3. Thou shalt not put this desire in execution. This Commandment hath these two parts; viz. 1. The forbidding of Murder, and therein all the degrees and steps by which we come unto it. 2. The commanding of keeping Peace and Friendship with our Neighbours. The steps or degrees towards Murder, are these three; viz. 1. Hatred conceived in the heart, Leu. 19.17. 2. Rash sinful Anger, which is a declaration of that hatred lying hid in the heart. 3. Every hurt purposely offered to the person of our Neighbour, whereupon ensueth sometimes Murder itself. That Murder may be committed in the very Affection or Will may be thus manifested: 1. Because when the Effect is commanded or forbidden, the Cause is so also. 2. From the scope or end of the Commandment; God will not have us hurt any, therefore he forbiddeth the means also whereby we may hurt. 3. Whosoever is angry with his Brother unadvisedly, shall be culpable of Judgement. In this Commandment we are forbidden 1. All Murdering of ourselves or others, and all approbation hereof in others, either by Command, Counsel, Consent or Concealment. 2. All Injurious Actions tending to the prejudice of our Neighbour's life, as Quarrelling, Oppression, unskilful Practice of Physic, and the like. 3. All Railing and Reviling Speeches, Reproach, Slanders, Mocks, evil Counsel, and such like. 4. All murderous Desires and Affections of the Heart, as Anger, Hatred, Malice and Envy; he that hateth his Brother, hath a Sword hid in the sheath of his Heart. 5. A wilful Neglect of the Necessity and Danger of our Neighbour. 6. All Cruelty towards the Creature, which showeth a murderous mind. In this Commandment God chiefly requires these things; viz. 1. That we hate no man, much more that we hurt not by words or deeds, but to be of a peaceable mind and disposition. 2. That if we be offended, we avenge not ourselves, but suffer the injury patiently, leaving vengeance unto God, Rom 12.19. 3. That we oresee Mischiefs, and before they come, prevent them. 4. That we should go to him with whom we are at variance, and be quickly reconciled to him. 5. After that we have diligently done our duty, if our Adversary do obstinately refuse Reconciliation, that we forgive, and labour to forget the Injuries done unto us, that we leave not to love our Adversary, to pray for him, and in all things to pleasure him, Mat. 5.44. The Lord doth challenge to himself the Office of Revenging, for these three Reasons; viz. 1. Because being our chief Lord, the offence especially is done against him, when injury is done unto any. 2. Because he doth much better know the greatness of the injury than doth he that is injured, for he pierceth into the hidden and most secret thoughts. 3. Because he alone hath the chief power to avenge injuries, as he shall know to be right and expedient, which we cannot do. This Commandment is also broken by unnatural practices on one's self, such as are 1. The Practice of the Popish penance-mongers, not unlike the Idolatrous Baalists, who to move their Idol to hear them, cut themselves with knives and lancers, till the blood gushed out upon them, 1 Kings 18.29. 2. The Practice of Gluttons, Drunkards, Unchaste persons, Voluptuous, who to satisfy their corrupt humours, impair their health and shorten their days. 3. The Practice of such who by Quarrels cause their flesh to be wounded, and their lives to be taken away. 4. The Practice of such who bring themselves into danger of life for Lucre's sake, and of such as by Felony, Treason, and the like, cast themselves upon the Sword of the Magistrate. 5. The Practice of them that give the Reins to Grief, Fear, Wrath, and other the like violent Passions, so as thereby they weaken their bodies, and shorten their days. 6. The Practice of Self-Murtherers, who end their days in a most horrible sin, depriving themselves of the time, place, means and benefit of Repentance. The hurting as well of ourselves as of others is here forbidden, because the causes why God commandeth us to have regard of another's life, are the same in us: As 1. The Image of God in man. 2. The likeness of Nature, and our Original from our first Parents. 3. The greatness of the Price and Ransom wherewith Christ purchased all the Members of the Church. 4. The conjunction of Christ's Members. As a man may be said to kill himself 1. In Whipping himself as the Jesuits. 2. In Wounding of himself. 3. In Refusing the means of help. So we are said to preserve our lives 1. In time of Danger, by flying from one place to another, Matth. 10.23. 2. In time of Sickness to use all lawful means of Recovery. 3. In hostile Assaults, by defending ourselves with our best force. 4. In time of Health, by using lawful Recreations at lawful times. The kill of other men is 1. Indirectly; as Oppression by Usury, Letting out of Land on such hard terms as the painful labourer cannot live by it; where things are so made as men may take harm by them; the keeping of harmful Beasts; all dangerous Pastimes; and when Children begotten in Fornication or Adultery are committed to them to keep that have no care of them. 2. Directly; as of set purpose, when maliciously and advisedly one killeth another, or otherwise when at a sudden variance a man is killed. The life of other men may be thus preserved; viz. 1. By Alms-deeds, where Necessity doth require it, and Wages, where Right commands it, Deut. 24.14. 2. By helping or rescuing a man that is casually or wrongfully in any danger, as Obadiah hide the Prophets in a Cave, to save them from Ahab and Jezebel in the time of Persecution, 1 Kings 18. and by helping those that are oppressed with wrong, Prov. 24.11. 3. By Patience & Meekness preventing Quarrels: The parts whereof are these: 1. Soft Answers, when any means be used to provoke us, Prov. 15.1. 2. A stayed and even temper of Affections, whereby we are not suddenly moved, or for trisling matters. 3. A Disposition always to interpret such things as are done against us in the best sense we can. 4. A love of Peace, and seeking it with all men as much as may be, Rom. 12.8. 5. A mind content for the love of Peace sometimes to departed with a man's own Right. 4. By timely Interring the dead bodies of Christian people, and removing all other things we know may be prejudicial to the life of our Neighbour. Cautions and Conditions to be observed in defending ourselves against unlawful violent Assaults: 1. We must not thirst after blood, nor be willing to take away either life or limb. 2. We ought to the utmost of our power to strive to free ourselves from the Assaults, that there be no blood shed if it be possible, using all good and lawful means we may in favour of life. 3. We ought so to behave ourselves, that we rather defend then offend, and seek more to save our own lives, then take away another man's. 4. If we can no way escape the hands of the Oppressor by flying or calling for the help of the Magistrate, it is lawful so far to stand in our just defence, as that we should choose to kill rather than to be killed, for now God seems to put Justice into our own hands. The kinds of killing are two; viz. 1. Voluntary, when a man killeth of set purpose and intent, to which we must refer those that give command, counsel or help unto the Murderer; for he that commandeth is the principal Agent, and the Murderer is his Instrument. Again, it is voluntary Murder to strike another, though with purpose only to wound, if death follow thereon: And that also which is committed by a Drunken man, for his Will is free, though Sense and Reason be blinded: And this kind or purpose to kill is twofold; viz. 1. With Deliberation and fore-desire of Revenge, when a man hath carried a grudge in his heart long before. 2. Without Deliberation, when a man without all former malice is suddenly carried by fury and anger to slay another: This kind is distinguished from the other by the name of Manslaughter. 2. Casual killing, commonly called Chance Medley, when a man killeth another, having no purpose to hurt him: Now this Commandment is not to be understood of Casual, but Voluntary kill: And the Presumptions of this Casual kill may by these; viz. 1. If a man kill another having no ill-will or anger towards him, nor to any other for his sake, neither is moved thereto by Covetousness or any Affection. 2. If he be doing the lawful duties of his particular Calling. 3. If he be well occupied, doing some lawful work beside his Calling. 4. If he be doing a thing which he ordinarily practiseth, keeping his usual place and time. Killing is not always Murder: for God gives a man power to kill three ways; viz. 1. By the written Word: Thus Princes and Governors, and under them Executioners are allowed to kill Malefactors that deserve death; and thus Soldiers are warranted to kill in a lawful War. 2. By an extraordinary Commandment; and so Abraham might lawfully have killed his Son, if the Angel of the Lord had not stayed his hand, Gen. 22. 3. By an extraordinary instinct, which is answerable to a special Commandment, and so Phineas slew Zimri and Cozbi without guilt of Murder, Psal. 106.30, 31. Murder is either 1. In the Mind only, as Anger, Hatred, Envying, Malice, etc. 2. By Action, 1. In the Gestures only, by our outward Members. 2. In the Deed itself: And this may be either By the Tongue in speech. By the hand or otherwise. Murder is a most grievous sin for these Reasons; viz. 1. Because it is the Destruction of a Little World, as Man is rightly called, wherein the wonderful Wildom, Power, Providence and Mercy of God doth as much appear. 2. Because it is the Defacing of God's Image which is in every man: This Reason is rendered in the first Law against Murder, Gen. 9.6. David might not build the Temple, because he had shed blood. 3. Because it is an Encroaching upon God's Office, to whom alone it belongeth to call men when it pleaseth him out of this world: And God hath not made man with such offensive parts as he hath done other Creatures. 4. Because it is the greatest breach of Love and Peace, and so the greatest sin against man, Joh. 8.44. Therefore the sin of Murder singularly is said to desile the Land, Numb. 35.37. To avoid this horrible sin of Murder, let us sly these sins especially: 1. Pride, the very Fountain of Contention, which Murder followeth: for Pride will endure nothing, and is so wasteful upon itself, that the Poor may starve and perish without relief. 2. Covetousness: for he that is greedy of gain, will hunt after the precious life of man, Prov. 1. 3. Riotness, Drunkenness and Whoredom, whereon much bloodshed hath followed, and Self-murder. 4. Hard heartedness, when we have objects of pity: for we make ourselves accessary of their death who perish, whom our relief might have preserved, Prov. 21.13. Cruelty is one main Breach of this Commandment: The Properties whereof are these; viz. 1. In the very look and countenance: Such was cain's towards Abel, Gen. 4. and Laban's against Jacob, Gen. 31.2. 2. In the behaviour, when it is harsh and churlish: Such was Nabals, 1 Sam. 23.3. 3. When any way too much severity is used, by the Rich towards the Poor, by Officers towards Malefactors, or by Governors towards such as are under them, expressing a hateful mind towards them. 4. In the unmerciful usage of the dumb Creatures, working them without Reason, pinching them in things necessary, beating or killing them without mercy, or otherwise using them so as they grow diseased thereby: All these show a cruel mind, Prov. 12.10. 5. In revenging Injuries, for we must not revenge our own wrongs, but leave that to God, to whom it properly belongeth, Rom. 12.19. Motives to persuade us to lay aside all private Revenge; viz. 1. Let us lay before us the Example of Christ, the Author and Finisher of our Salvation, 1 Pet. 2.21. 2. Let us set before us the Example of the faithful Servants, that have lived in all Ages, in the time of the Law, and under the Gospel. 3. It is Gods proper Right, Office and Royalty, it belongeth to him peculiarly to take vengeance, and therefore is called The Lord God the Avenger, Psal. 94.1. 4. God hath graciously passed his Promise to us, That himself will take our cases into his hands, and pay them home that do oppress us, Rom. 12.29. It were now a fruit of infidelity to revenge ourselves, and not believe him at his Word. 5. The consideration of the forgiveness that ourselves receive at the hands of God, Col. 3.13. 6. It is against all good Law, Right, Reason, and common Sense, that any one man should be both Accuser, Witness, Judge and Executioner; but every one that taketh upon him to right his own cause, and to revenge himself, doth all these. Murder may be committed as well against the Soul, 1 Cor. 8.11. as the body of a man, even when he is an occasion of his stumbling and falling into sin: As thus; 1. Minister's murder, or at least make themselves guilty of murdering the Souls of the people committed to their charge, when as through their default any of them perish, Ezek. 3. 2. Parents and Masters, and all private Governors are Murderers, if by their neglect or bad example their Children, Servants or Pupils perish by Ignorance, Profaneness, or any other sinful course of life, which they might have amended in them by teaching, charging, reproving, requiring, and by good example. 3. Every one that maketh his Neighbour drunk, Hab. 2.15. stirreth him up to strife, enticeth him to any sin, or doth countenance, favour and defend it, to the heartening of a man on therein to his destruction, shall answer as a Soul-murtherer. As the very act of murder is a most odious sin, so also are the degrees thereof; as Railing, Anger, and the like: For 1. The heart and tongue is hereby set on fire, of the fire of Hell, Jam. 3. 2. To sin thus, is to be a Murderer before God: for, He that hateth his brother is a , 1 Joh. 3.15. 3. It is the proper Brand of the Wicked; His throat is an open Sepulchre, the poison of Asps is under his lips, his mouth is full of cursing and bitterness. Helps to avoid Rash Anger and all such murderous Affections, may be such as these; viz. 1. To consider our own weaknesses and sins, Gal. 6.1, 2. Tit. 3.2. 2. To consider wisely the Providence of God in all indignities that are by any man offered to us, as David did when Shimei cursed him, 2 Sam. 16.10. 3. To avoid the company of froward and hasty persons by whom thou mightest be provoked, Prov. 22.24. even as a man keepeth Gunpowder from the fire. 4. To observe the countenance and behaviour or a man in fury. 5. To consider that all such are fools, Eccl. 7.11. Prov. 12.16. 6. To take into consideration the heavy Judgement belonging to this Anger, Mat. 5.22. Three differences betwixt Hatred and Anger: 1. Hatred is more general, or of generals; a man hates all Drunkards if he hate Drunkenness; it hates every thing that is under the notion of sin. 2. Hatred is more cruel, it desires the utter destruction of the thing it hates 3. Hatred is implacable, it comes from the Judgement, it continues: Hatred is not a Passion, but an Affection; and if we return to Amity, it was not Hatred, but Anger. Anger is unlawful in these regards: 1. When we conceive it without counsel and deliberation, Mat. 5.22. 2. When it is conceived for no cause, or for a trifling cause, Prov. 10.12. 3. When, though upon just occasion, the measure of Anger is immoderate, Eph. 4.26. 4. When it maketh us to forget our duty towards God or man, by brawling, cursing or banning, Eph. 4.31. 5. When we are angry for private respects concerning our person, and not for the Cause of God. The Remedies of unjust Anger are twofold; viz. 1. Some consist in Meditation, and they are of three sorts, concerning 1. God. 2. Our Neighbour. 3. Ourselves. 2. Other consist in Practice. Meditations concerning God, as Remedies of unjust Anger; viz. 1. That God expressly forbiddeth it, and commandeth the contrary, Mat. 5.21, 22. 2. That all Injuries which befall us come by God's Providence, whereby they tend to good, 2 Sam. 16.10. 3. That God is long-suffering even towards wicked men, Exod. 3.46. 4. That the goodness of God daily forgives us more than we can forgive men. 5. That all Revenge is Gods Right, and he hath not given it unto man, Rom. 12.19. 6. That Christ suffered for us the first Death, and the sorrows of the second Death. Meditations concerning Man, as Remedies of unjust Anger; viz. 1. The Condition of him with whom we are angry; namely, that he is a Brother, Gen. 13.8. Again, that he is created in the Image of God. 2. Concerning that Equity which we look for at the hands of all men, knowing ourselves are infirm, and may offend others, Mat. 7.12. Meditations concerning ourselves, as Remedies of unjust Anger; viz. 1. He that conceiveth Rash Anger, makes himself subject to God's wrath, if he cherish the same without relenting. Mat. 6.15. 2. We are commanded to love one another as Christ hath loved us, Eph. 5.2. 3. We are ignorant of men's minds in speaking and doing, of the manner and circumstance of their actions. 4. In Rash Anger we can do no part of God's Worship that is pleasing to him, Jam. 1.20, 21. 5. We must consider what are the fruits and consequents of unjust Anger, Eph. 4.27. 6. We must consider the causes of unjust Anger, for they are not good. The Remedies of unjust Anger, which stand in Practice, are especially five: 1. In the time of Anger, to conclude the same both in word and deed, Prov. 12.16. 2. We must departed from them with whom we are angry, 1 Sam. 20.34. 3. We must avoid the occasions thereof, as Contentions and contentious persons, Phil. 2.3. Prov. 22.26. 4. The course of our Anger must be turned against our own selves for our sins, 2 Cor. 7.11. 5. We must daily pray for the mortification of this evil Affection. Motives to abhor Wrath and unjust Anger: 1. The Example of Bruits, who though never so fierce, are yet gentle to each other of their own kind. 2. Consider that we came into the world weak, naked and unarmed. 3. The consideration of Christ's Sufferings for us, whereof if we will share, we must suffer also. 4. All our Actions are abominable to God, so long as we continue in wrath. 5. The wrathful man lives in a continual vexation of Conscience. 6. We must not let the Sun go down upon our wrath. There is an Anger which is no breach of this Commandment, but is commanded Eph. 4.26. and is an holy Anger: The properties whereof are these; viz. 1. It is against sin, and not against that which is a private displeasure: Thus was Moses angry when he broke the two Tables at the sight of the people's Idolatry. 2. It is only because God is offended: for the same sin may be to the offending of God and of ourselves also, because it is some injury to us. 3. It is not sudden, but upon deliberation, according to that Precept, Be slow to wrath, Jam. 1.19. 4. It doth not continue long, but is soon over again, where there is Repentance, Eph. 4.26. 5. It ariseth from Love, and is guided by Love, the Love of God, and the Love of our Neighbour that hath offended: for whatsoever is without this, is sin. In just and lawful Anger there are three things; viz. 1. A right Beginning or Motive. 2. A right Object. 3. A right Manner of being angry. To the right Beginning of Anger, three things are required; viz. 1. That the occasion be just and weighty, as manifest offence against God, Exod. 32.19. & 16.20. 2. That it be conceived upon counsel and deliberation, Prov. 20.18. 3. That it be kindled and stirred up by good and holy affections, as by desire to maintain God's Honour, by the love of Justice and Virtue, by the hatred and detestation of Vice, and all that's evil. The right Object of just Anger, is twofold: 1. The sin of the person, not the person himself, but by reason of the sin, Psal 119.139. 2. The cause and offence of God properly, not any private offence of man. Three Cautions to be observed in the right manner of conceiving anger; viz. 1. That our Anger be mixed and tempered with Charity and Love, Hab. 3.2. 2. Anger against any offence must be mixed with sorrow for the same offence, Mark 3.5. 3. It must be contained within the bounds of our particular Calling, and Civil Decency, Gen. 31.36. And must, like poison, be with all speed purged out of the body and veins, lest it destroy the whole. Likewise, Envy is a Breach of this Commandment, but it is twofold: 1. Good, when beholding the perfections of other men, we are angry with our own imperfections, and seriously labour to be equal, at least to imitate the good qualities which we see to flourish more in others then in ourselves: This is called Emulation. 2. Bad Envy, when we grieve that the like good qualities are not in us, or not as well in us as in another, yet labour not for them: And this produceth Detraction, Discord, Disdain, Murmuring, Hatred, and the like. All God's people must beware of Envy; and that for these special Reasons; viz. 1. Because it is a fruit of the flesh, Gal. 5.21. 2. Because it procureth the wrath of God, and is never left without punishment, Numb. 12.10. 3. It transforms us into the Image of Satan, whose Envy sadly appears, Gen. 3.5. 4. It often presumes to cross and control the Providence of God. 5. It is against the Rule of Charity, To do unto others as we would be done unto: And this Rule is the best Remedy against it. 6. It is the Badge and Cognizance of the Devil. 7. It renders us unfit for the performance of holy Duties. 8. It lays us open to the envy and hatred of other men. 9 Because it impairs the constitution of our natural strength: for although it ever levels the dart of mischief against others, yet it still wounds itself, even the very heart. Remedies to keep us from envying the good of others viz. 1. Let us labour for Christian Charity, and deck ourselves with lowliness of mind, that we may banish Pride and Self-love, Phil. 2.3. Charity and Humility tempered well together, makes an excellent Preservative against this fretting Malady. 2. Be well contented with God's Administration of Temporal Blessings, Spiritual and Temporal, that we do not any way charge him with folly, who is Wisdom itself, or with partiality, who respecteth no man's person. 3. To cast our eyes upon the troubles as well as the comforts our Brethren enjoy, that the consideration of the one may withhold us from grudging at the sight of the other. 4. To mark that the Gifts of others are for our benefit, as the good of one member of the body serveth for the use of another; then we are enemies to ourselves, to repine at that which others have. 5. To pray to God for the obtaining of his Graces where we see them wanting, and for the increase of them where they are obtained, and for the continuance of them where they are increased. 6. To love the Graces of God wheresoever we see them, yea even in our enemies. Godly men may lawfully go to war without the guilt of Murder or breach of this Commandment, and that for these Reasons; viz. 1. God commands it, Deut. 7.2. therefore does allow it as just and lawful, for he doth not will things because they are just, but they are just because he willeth them. 2. As God gave Commandment expressly, so the people going forth to Battle, were to call upon him for a Blessing, and to sanctify the work by Prayer, and in so doing have been heard, 1 Chron. 5.19. therefore War and true Religion may well stand together. 3. God himself takes order to have a muster taken of all such as are able to bear Arms, Numb. 1.2, 3. Therefore the Anabaptists are not infallible. As the godly may lawfully go to War, so they must be careful to observe such conditions as make it lawful and allowable; As 1. It must be Proclaimed by the chief Magistrate and such as have Authority, otherwise it is private Revenge, not public Justice. 2. Conditions of Peace are to be offered, and such as yield thereto are to be received to mercy, Deut. 20.10, 11, 12, 13, 14. 3. Keep all lawful Promises even to the Enemy, being a sign of an upright heart, Joh. 6.22. 4. The Ends of our Wars must be Holy and Religious, not Tyranny, not Vainglory, but to maintain the honour and glory of God, to defend the Church and Commonwealth from violence and invasion, and to Establish Truth, Peace and Concord in our Borders. 5. We must not suffer lewd and wicked persons incorrigible and unreformable, to remain in the Host of God, who may endanger the whole Host, and bring the curse of God upon them, Deut. 23.9, 10. Joh. 7.11, 12. & 22.20. 6. It behoveth us to put our Trust in God alone, to depend upon him, to pray unto him, and to look for safety and help from him, Jer. 17.5. 7. No man should go to War but with grief of mind and sorrow of heart; for though the War be lawful, yet when the Enemies are slain in Battle, it is a defiling of men's hands, and a defacing of God's Image, Gen. 9.6. 1 Chron. 22.8. 8. The Army is to be ordered in such Military Discipline, as that it break not out to endamage or destroy those whom they ought above all to protect and defend. He breaks this Commandment 1. That thinks but a thought in his heart tending to the hurt of his Neighbour's life. 2. That bears malice to another, 1 Joh. 3.15. or is given to hastiness, Mat. 5.22. 3. That useth inward fretting and grudging, Jam. 3.14. or is froward of nature, hard to please, Rom. 1.30. 4. That is full of rancour or bitterness, Eph. 4.31. or derides and scorns others, Gen. 21.9. Gal. 4.29. 5. That useth bitterwords and rail, Prov. 12.18. or contending by words or deeds, Gal. 5.20. 6. That is a fighter, Jam. 4.1. and hurts or maims his Neighbour's body, Exod. 21.24. 7. That will not forgive an offence, Mat. 5.23. or that seeks private Revenge. 8. That doth fare well himself, but gives not Alms to relieve the Poor, Luke 16.19. 9 That useth cruelty in punishing Malefactors, Deut. 22.26. 10. That denies the Servants or Laborers Wages, Jam. 5.4. or that holds back the Pledge, Ezek. 18.7. 11. That sells by divers weights and measures; or that removes the Landmark, Prov. 22.28. 12. That moves contention and debate, Rom. 1.29. or that by his looseness of life occasions others to sin. 13. That being a Minister, Teacheth erroneously or slackly, Jer. 48.10. or that Teacheth not at all, 1 Tim. 3.2. or that hinders men's Salvation any way, Mat. 23.13. 14. That gives his goods upon Usury; which is simply to bind a man to return both the Principal and the Increase only for the Loan, Ezek, 18.18. Thou seest how many ways a man may be Guilty hereof, and how in each degree; How Thoughts of Hatred may prevail so far T'ensnare the Heart to be a Murtheree; How stern and austere Looks, which strangely fly Like Arrows shot, speak Murder in the Eye; And how the Tongue, that sharp-edged member, may The harmless Innocent untimely slay; How that Injustice and Revenge both give A mortal Wound: Then let thy Brother live, The Seventh Commandment. Thou shalt not commit Adultery. IN this Commandment God forbiddeth all Vices repugnant to Chastity, and such as are of near affinity unto them; likewise their causes, occasions, effects, antecedents, consequents: And on the contrary he commandeth all things tending to the preservation of Chastity. We are here commanded to behave ourselves rightly in the principal outward comfort that belongs to our Neighbour, which is his Wife: Thus under one kind of Uncleanness, all kinds of it are forbidden; for being commanded to live in temperance, chastity and soberness, we are to keep our Bodies holy and pure, as Temples of the Holy Ghost: So that the Sin here forbidden, is not only the act of Adultery, but whatsoever is any way against chastity or soberness, either in deed, word or thought, directly or indirectly as a means of sinning, Mat. 5.28. where to commit Adultery, signifieth as much as to do any thing what way soever, whereby the chastity of ourselves or our Neighbours may be stained. Chastity is the purity of Soul and Body, as much as belongeth to generation; the Mind is chaste when it is free, or at least freed from fleshly concupiscence; the Body is chaste when it putteth not into execution the concupiscences of the flesh, 1 Thess. 4.3, 4, 5. 1 Cor. 7.34. Marriage is the main help to keep our bodies chaste: Now Marriage is a lawful and indissoluble conjunction of one man and one woman, justified by God, that we might know him to detest all impure lust; That also we might therein chastely serve the Lord, and that especially it might be a means whereby mankind might be multiplied, and God gather thence afterwards unto himself a Church: Lastly, that it might be a Society and fellowship of Labours, Cares and Prayers. The Breach hereof is the foul sin of Adultery, which beside the fearful exclusion, without Repentance, from the Kingdom of Heaven, occasions jealousy, the frenzy of the Soul; which is a grief of mind arising from hence, That another is judged to enjoy that which we desire to have wholly and properly as our own, and none besides us to possess any part with us: Or, it is an affection proceeding from fear to have that communicated to another, which we challenge and covet to retain as peculiar and proper to ourselves alone: Beside this unhappy sin of Adultery, that venomous sin is the poison of Marriages, whereby the estimation of Parents, the reputation of Children, and the honour of whole Families stand in hazard to be forfeited; for as God is the Author of Marriage, so he is the Revenger of the breach thereof. But shame keeps some from those unclean practices and grosser acts of filthiness, who yet inwardly boil in speculative Wantonness and Adulteries of the heart. Ask thy Conscience whether thou art one of them; if so, remember, That no Adulterer shall enter into the Kingdom of Heaven, and repent: yea, the Fornicator, and every unclean person is also thence excluded, all Vices contrary to Chastity, or of any affinity with them, being here forbidden in forbidding Adultery; for by one Special, the rest that are of near affinity with that are understood; and and where the Cause is forbidden, there also is the Effect, and so the contrary. Now the end and scope of this Commandment, is the Preservation of Chastity and Wedlock. In this Commandment are two parts; viz. 1. God forbiddeth Adultery, and therein not only the too familiar company of man with woman out of marriage, but also all kind of filthiness by which man may be defiled, all affections of concupiscence, and whatsoever stirreth up unto lust, and nourisheth it. 2. He commandeth Chastity. In this Commandment are prohibited, 1. The lust of the heart, or the evil concupiscence of the flesh, Mat. 5.28. Col. 3.5. 2. Burning in the flesh, which is an inward fervency of lust, whereby the godly motions of the heart are hindered, overwhelmed, and as it were with contrary fire burnt up, 1 Cor. 7.9. 3. Strange pleasures about generation prohibited in the Word of God; the which are many; viz. 1. With Beasts, Leu. 18.23. 2. With the Devil, as Witches do by their confession: for why may not a Spirit as well have society with a Witch, as to eat meat? 3. With one and the same Sex, Leu. 18.22. This is a sin which they commit whom God hath given over to a reprobate sense, Rom. 1.26, 27. It was the sin of Sodom, Gen. 19 where it was so common, that to this day it is termed Sodomy. 4. With such as be within the degrees of Consanguinity or Affinity, prohibited Leu. 18.6. 5. With unmarried persons: This sin is called Fornication, Deut. 22.28, 29. 1 Cor. 10.8. 6. With those whereof one is married, or at least betrothed: This is Adultery, Deut. 22.22, 3, 4. 7. With man and wife: They abuse their liberty, if they know each other so long as the woman is in her flowers, Ezek. 22.10. Leu. 18.19. Ezek. 16.8. or using Marriagebed intemperately, thereby committing Adultery even with his wife. 8. Nocturnal Pollutions, which arise of immoderate diet, or unchaste cogitations going before in the day, Deut. 23.10. Onans sin, Gen. 38.8. was not much unlike these. 9 Effeminate wantonness, whereby occasions are sought to stir up lust, Gal. 5.19. 4. To appoint some light or Sheet-punishment for Adultery, such as that Romish Synagogue doth: For it is nothing else but to open a gap for other lewd persons to run into the like impiety. Occasions of lust prohibited in this Commandment, are these; viz. 1. Eyes full of Adultery, 2 Pet. 2.14. 2. Idleness: This occasioned David's sin with Bathsheba, 2 Sam. 11.2. 3. Riotous and lascivious Attire, 1 Tim. 2.9. Isa. 3.16, unto 23. 4. Fullness of bread and meat, which provoke lust, Ezek. 16.49. Luke 16.19. Rom. 13.13. 5. Corrupt, dishonest, and unseemly talk, 1 Cor. 13.33. Such are vain Lovesongs, Ballads, Interludes, and Amorous Books. 6. Lascivious Representations of Love-matters in Plays and Comedies, Eph. 5.3, 4. 7. Undecent and unseemly Pictures, 1 Thess. 5.22. Abstain from all appearance of evil. 8. Lascivious Dancing of man and woman together, Mark 6.22. 9 Company with effeminate persons, and unlawful Divorces. All the sorts of lust repugnant to this Commandment, may be referred to these several kinds: 1. Those that are contrary to Nature, and of the devil, recited Rom. 1. as confounding both kinds and Sexes, and unnatural abusage of Sexes. 2. Those which proceed from our corrupt Nature: As 1. Incest, that most abominable crime of unnatural lust. 2. Double Adultery, when both persons are married persons. 3. Simple Adultery, when the one party is a married person. 4. Simple Fornication, when they are both unmarried. 3. Corrupt Inclinations, from which though good men are not wholly exempt, yet do they not so yield unto them, as to take delight in them, but they take all occasions whereby they may withstand them, and the grace of Resistance is humbly desired of them. Adultery consisteth 1. In consent and mind alone; As to lust after things 1. Belonging to the body, as excess of Apparel, Meat or Drink, as may stir up to lust and idleness. 2. In the mind itself. 2. Beyond consent, when action follows. Adultery is either 1. Contrary to Nature; which is either 1. Confusion of kinds, as filthiness with Beasts. 2. Confusion 1. Of Sexes, as man with man, woman with woman. 2. Of Blood, which is Incest. 2. According to Nature; and is either Fornication, when both persons are single, unmarried or unbetrothed. Adultery, when one of them is married, or at least betrothed. Incest is in the degrees 1. Of Consanguinity, which is 1. In a Right Line, as Son with Mother, and so upwards. 2. In a Collateral Line, as Brother with Sister. 3. In an Overthwart Line, as Son with Aunt, and so upwards. 2. Of Affinity: There is the same prohibition of this as of Consanguinity; so it may be called an indirect confusion of Blood, as for a man to marry his Wife's Sister. The several kinds of Adultery; viz. 1. Of the Heart, Mat. 5.28. This never suffers a man to serve the Lord with a pure conscience. 2. Of the Eyes, which are the windows of the heart, 2 Pet. 2.14. Isa. 3.13. 3. Of the Ears, when we listen unto unchaste talk, and show no dislike to, nor hatred of it. 4. Of the Tongue, when we take delight in unchaste speeches and filthy Ribaldry, by which the hearts of others are corrupted, and our own manifested to be so before, Eph. 4.29. 1 Cor. 15.33. 5. Outward in Fact, and this is called Sin finished: whereunto all the former are as steps or degrees, and in the end bring it forth as an end which they have conceived. The heinousness of this sin of Adultery, may appear by these particulars; viz. 1. We sin against God by withstanding his Will in profaning the holy Ordinance of Matrimony, by making the members of Christ the members of an Harlot, most ungraciously defiling those bodies which should be the Temples of the holy Ghost, converting them into Stews. 2. We sin against our Neighbour, because this sin is not committed alone, but we draw others to it also. 3. We sin against the Wife or Husband of the married party by a most ungodly particular wrong. 4. We sin against the fruit of our own body, whom we brand with a Note of perpetual infamy, Gen. 21.10. 5. We sin against our own Families, which are ruined by being defiled. Beggary waits on Lust, Job 31.12. 6. We sin against the Places, Societies and Kingdom where we live, because we defile the Land, and cause it to vomit out the Inhabitants, Gen. 34.27. 7. We sin against the Church of God, by hindering the propagation thereof, and causing it to be evil spoken of by others. 8. We sin against ourselves, because we make our bodies the instruments of Sin and Satan, infecting them with loathsome diseases here, and plunging them together with our Souls into Hell hereafter. 9 It is a sin committed against each person of the Trinity; as 1. Against the Father, whose Covenant is broken, Prov. 2.17. 2. Against the Son, whose members are made the members of an Harlot. 3. Against the Holy Ghost, whose Temple is defiled and polluted, 1 Cor. 6.19. 10. The heinousness of this sin appears by the fruits thereof; viz. 1. The Alienation of conjugal Affection, which ought to be inviolable. 2. The Devastation of the goods and estate of the Family. 3. Provocations to unnatural wishes and practices of clandestine Murder. 4. If not a galling terrifying conscience, than a seared one, a hard heart, a reprobate sense. 5. The procuring of many loathsome diseases to the body. 6. The execution of the fearful Judgements of God denounced against it, if unrepented. Adultery, though never so secretly committed, is surely punished of God; and that for these Reasons; viz. 1. Because the wrath of God is kindled against all such unclean persons, Eph. 5.6. 2. Because it appears to be a most grievous sin, worse than Theft, Prov. 6.31, 32. 3. Because it defileth the Land, not only persons and houses, but whole cities and countries, till all are become abominable, Leu. 19.29. 4. Because of our calling, being Redeemed by God to serve him in purity and holiness all our days, 1 Thess. 4.3, 4, 5, 7. The Reasons and Motives to avoid Fornication and lust; viz. 1. Our Bodies are the Lords, and must be serviceable unto him; the body is not for fornication, but for the Lord, 1 Cor. 6.13. 2. We thereby make void the glorious work of our Redemption. The Lord for the body, 1 Cor. 6.13. but Fornication and Sanctification can never stand together. 3. Those Bodies shall Rise again, not to glory, but to shame, if we here defile them with beastly lusts, 1 Cor. 6.14. 4. The Members of Christ; that is, the bodies of the faithful may not be made the members of an Harlot, 1 Cor. 6.15. by profession we seem to be the members of Christ, but by unchaste lust we pull our hearts from Christ, and knit them to an Harlot. 5. This sin is against the body, whereas other sins are without the body, 1 Cor. 6.18. but the Fornicator both useth and abuseth his own body, and leaveth a proper blot and slain upon it, making it both the instrument, the subject and the object of sin. 6. Consider the state and condition of man's heart, by effectual calling; it is the dwelling place and Temple of the Holy Ghost, but by unclean lusts we make it a cage of all unclean Spirits: Our body is the Temple of the Holy Ghost, and destruction is threatened to the defilers of this Temple, 1 Cor. 3.17. So that a Fornicator is also a Sacrilegious person. 7. We are wholly Gods, and not our own to do what we list, or to dispose of ourselves, 1 Cor. 6.19, 20. 8. We all desire to see God, and to know his love in Christ, for our comfort in this life, and Salvation; but without holiness and purity of heart we can never see God, Heb. 12.14. 9 If we suffer our hearts now to burn with fleshly lust, we make an entrance in them for the burning of Hell fire for ever; for these two always go together, Burning lust and Hell fire, unless Repentance come between. General Preservatives against this sin; or the way to prevent Adultery; viz. 1. To consider the near Union betwixt God and us; so great is his Love, as that he hath married us to himself, and made us his Spouse: therefore is he most jealous over us, and in the very instant of impurity or uncleanness, casts us off as the members of an Harlot. 2. To consider that God is holy and pure, and the Devil an unclean Spirit, to whom he is joined in fellowship that sinneth by uncleanness. 3. To tie and bind ourselves by Covenant and Vows from the occasions which as sparkles of fire do light upon the tinder of our corrupt Nature, Job 31.1. 4. Set a watch over thy heart, that lustful thoughts proceed not thence, Prov 6.25. 5. Shut thine eyes, Job 31.1. that they wander not after the beauty or properness of any one's person, or on lascivious Pictures, or on any other like allurements. 6. Stop thine ears, that they listen not to any enticements of others, Prov. 7.21. 7. Lock fast thy Tongue, that it utter no unchaste and corrupt communication, Eph. 5.3, 4. 8. Seal up thy Lips, that they delight not in wanton kisses, Prov. 7.13. 9 Manacle thy Hands, that they use no wanton dalliance, Prov. 6.29. 10. Fetter thy Feet, that they carry thee not near the place where filthiness may be committed, Prov. 7.25. 11. Have a care of thy company, that thou be not defiled with others wantonness and uncleanness, Eph. 5.7. 12. See to thy Diet, that it be not inordinate and luxurious, Gen. 19.33. 13. Moderate thy Apparel, that it be not garish and lascivious, Ezek. 23.6, 15, 40. 14. Mistress time not thy precious hours, that they be not vainly and idly spent, 2 Sam. 11.2. Special Preservatives for single persons against this sin; viz. 1. To beat down the body and bring it into subjection, to abstain from such meats and drinks as inflate and provoke to fleshliness, and in case of fleshly motions to pray hearty against them. 2. To abstain from the company of women, in private, or alone, or in the dark. 3. If notwithstanding those means thou canst not contain, but art troubled with fleshly motions, then fly to God's Ordinance of Marriage, 1 Cor. 7.1. For the word is express, that No Fornicator or unclean person shall enter into the kingdom of heaven, 1 Cor. 6. Special Preservatives for married persons against this sin: 1. To dwell together, the one not separate from the other. 2. So to carry themselves towards one another as those whose bodies are not in their own power, but mutually in one another's power, and to follow the Apostles Rule, 1 Cor. 7.3. 3. To contain at times of extraordinary devotion by mutual consent. 4. When women love to be at home, governing the house, as the virtuous wife is described, Prov. 30. 5. When the man esteemeth best of his own wife above all other women, covering her infirmities by love, and the wife doth likewise of her husband; for such mutual fervent love is a singular preservative from the strange woman, Prov. 5.18. For the government of the eyes to avoid Adultery, there be two special Rules; viz. 1. We must open and shut our eyes in obedience to God, Prov 4.24, 25. 2. We must look to God's Glory, make our eyes not the weapons of any sin, but the instruments of God's Worship and Service: This we shall do, if we employ them thus; viz. 1. In beholding Gods creatures in heaven and earth, and in them we may see God's Glory, Wisdom, Mercy, Power and Providence, and thence glorify God. 2. In beholding Gods Judgements very wisely and narrowly, that therein we may see his Justice & Wrath for sin, and so be humbled and terrified from sin. 3. In beholding of the Elements of God's Sacraments, especially the Bread and Wine in the Lord's Supper, which be visible words, wherein we may see our Saviour Christ as it were crucified before our eyes. 4. In using them as instruments of Invocation, by lifting them up to heaven, to testify the lifting up of our hearts to God: This use of the eyes Nature teacheth us; for whereas other creatures have but four Muscles in their eyes, whereby their eyes are turned round about, Man hath a fifth Muscle, whereby his eye is turned upward toward heaven. The Virtues of this Commandment; viz. 1. Chastity, which is a virtue preserving the mind and body from uncleanness, agreeing with the Will of God, and avoiding all lusts forbidden by God, all unlawful companies, and inordinate copulation, and all the desires, occasions, causes and effects, either in single life or in wedlock. This is one of the chiefest virtues that makes & preserves the Image of God. 2. Modesty or shamefacedness, which is a virtue abhorring all filthiness, joined with a grief, shame and sadness, either for some former uncleanness, or for fear of falling into any hereafter; and having a purpose and desire to fly not only uncleanness itself, but also the occasions, and tokens and signs of uncleanness. This virtue is required unto chastity, as a furtherance and cause, and also as an effect, consequent and sign thereof. 3. Temperance, which is a virtue observing the mean agreeable to Nature. Honesty, Mediocrity and order of persons, places and times, according to the Law of God and Rule of Nature, in things concerning the body, as in meat, drink, recreations and apparel. This virtue is required unto chastity, as a cause without which we cannot be chaste. There is a twofold Chastity; viz. 1. Of the single life, which is with all carefulness, and fasting and prayer, to keep their minds and affections and bodies in holiness. 2. In Marriage, when the pure and holy use of wedlock is observed, Heb. 13.4. Rules for the Preservation of Chastity; viz. 1. The mind must be filled with godly meditations, and the Word of God must dwell plenteously in our hearts, that there may be no room for these wicked desires to enter. 2. We must often give ourselves to the spiritual exercises of Faith, Repentance and New Obedience, as public and private Prayer, often meditating, hearing and reading God's Word, and the like. 3. We must use Sobriety in Recreations, Company, Meat, Drink and Apparel, for ungodly lusts are kindled, fed and nourished by too much pampering of the body. 4. We must always be doing some good thing, either in our general calling of a Christian, or in our particular calling; for Satan takes advantage by our idleness. 5. Men and women must not privately converse together without warrant so to do, either from their general or particular Calling; for this is the main occasion of Temptations: Remember what the Apostle saith, Evil conversings corrupt good manners, 1 Cor. 15.33. 6. Reject not Marriage, which was instituted by God for these Reasons; viz. 1. The means of multiplying Mankind. 2. The gathering of the Church. 3. The Image and Resemblance between God and the Church. 4. That lose and wand'ring lusts might be avoided. 5. That there might be a Society and Fellowship of Labours and Prayers. That Marriage may be a lawful conjunction, and this sin thereby avoided, these things are required: 1. That Matrimony be contracted by consent of both parties. 2. That there be adjoined also the consent of such others as are required. 3. That honest Conditions be observed. 4. That there be no Errors committed in the persons. 5. That it be contracted between such persons as are not forbidden by the Law of God, as between whom the degrees of Consanguinity may be no hindrance. To preserve purity and chastity in Wedlock, these Cautions are profitable; viz. 1. Contracts must be in the Lord, and with the faithful only, Mal. 2.11. 2. Both parties must separate themselves in the time of the woman's disease, and at appointed Fasts, Ezek. 18.6. 1 Cor. 7.5. 3. Wedlock must be used rather to suppress then to satisfy the corrupt concupiscence of the flesh, and especially to enlarge the Church of God. 4. It must be used with Prayer and Thanksgiving, 1 Tim. 4.3, 4. He breaks this Commandment 1. That thinks an unchaste thought tending to Adultery, or any sin of that kind. 2. That looks on a woman to lust after her, Mat. 5.28. or that useth wantonness, 1 Cor. 6.9. 3. That commits Incest, Leu. 18.22. or Sodomy, 1 Cor. 6.9. or fornication or adultery 4. That useth Marriagebed intemperately, or lieth with a menstruous woman, Ezek. 18.6. 5. That is given to idleness, wears wanton Attire, 1 Tim. 2.9. or useth provocations to lust, Gal. 5.9. 6. That useth light talk, and reading of Love-books, 1 Cor. 15.35. that frequents lascivious places, Eph. 5.3. that delights in wanton Pictures, 1 Thess. 5.23. that useth the mixed Dancing of men and women, Mark 6.22. or keeps company with light and suspected persons, Prov. 7.22. 7. That makes Marriages of young children; or neglects to dispose his children in marriage in convenient time, 1 Cor. 7.36. or that punisheth Adultery with small punishments. 8. That marrieth more wives than one at once; That for the avoiding of Fornication, marrieth not, 1 Cor. 7.2. or that puts away his wife for other causes then for Fornication, Mat. 19.9. 9 That loves his Pleasure more than God, 2 Tim. 3.4. and takes care to fulfil the lusts of the flesh, Rom 13.14. 10. That maintains and frequents Stews, Deut. 23.17. That is given to Drunkenness and surfeiting, Eph. 5.18. or to wine, sleep and ease, Prov. 20.13. You that do pamper up your flesh, and make The Creature serve but for your base Lust's sake; You that do feed your Hearts with thoughts that swell With boiling Lusts that scorch and burn like Hell; You that for Objects gaze, and in your Eyes Offer your Hearts an Harlot's Sacrifice; You that from your sulphureous Throats belch out Discourse that poisons all the Air about, You shall not enter Heaven; for you Adore With Christ's members the Carcase of a Whore. The Eighth Commandment. Thou shalt not Steal. TO Steal, is properly to convey away any thing closely from another, Gen. 31.20. Thou shalt not Steal] that is, Thou shalt not covet nor attempt by guile to convey thy Neighbour's goods unto thee; therefore defend, preserve, increase them, and give thy Neighbour his own. Under this Name of Theft, are comprehended all other Vices of the like nature and quality, and all other which prove the occasions of this sin; among which Idleness is not the least, which is a lazy dejecture of the whole man from the laudable Exercises of Virtue: whence proceed Protraction, Remission, Negligence, Improvidence, Indevotion, Sluggishness, Pusillanimity, Irresolution, Desperation, Misprision, Omission and Theft: Now the best Remedy against this Body-starving and Soul-famishing sin of Idleness and Sloth, is Devotion, being a ready Performance of all the Duties God requireth of us. The Sum of this Commandment requireth the Trial of our Love and Faithfulness which we ought to bear our Neighbour in his goods: wherein we are commanded to use our own Right, To help the Necessity of others, To be content with that which we have, To labour with our hands that which is honest, To do to all men as we would they should do unto us, and by diligent painstaking to get our own live in that estate of life to which it shall please God to call us. And every Duty is to be seasoned with the Fear of God; for it is not sufficient to perform general Duties of Christianity, unless also we be conscionable in the particular Duties of our several Callings. The private Vocations of a Family and Functions appertaining thereto, are such as Christians are called unto by God, and in the exercising whereof they may and must employ some part of their time; for private Callings in a Family are sufficient Callings, and therefore weak consciences may not think, That if they have no public Calling, they have no Calling at all. God useth to give his Blessing to men diligent in their Calling; So blessed he jacob's faithful Service to his Uncle Laban, Gen. 31.4. joseph's faithfulness to Potipher, Gen. 39.2. Moses and David were keeping their Father's Sheep, when God appeared to the one, Exod. 3.1, 2. and sent for the other, 1 Sam. 10.11. to appoint the one a Prince over his People, and to anoint the other King over Israel: So Elisha was ploughing when anointed a Prophet, 1 Kings 19.19. And while the Shepherds were watching their Sheep, there was the joyful news brought them of the birth of the Saviour of the World. Thus private Callings are blessed by the Lord; and our diligence therein is a special means to prevent this sin here forbidden. Now as there is a stealing of things, so there is a stealing of persons, men's Daughters, or Wives, or Children: Thus Sechem stole jacob's daughter Dinah, and the Philistims Sampsons' wife, and jacob's Sons their Brother Joseph, and sold him into Egypt. This is more heinous than the stealing of goods, and is ennumerated amongst other most horrible sins, 1 Tim. 1.10. Exod. 21.16. Hence than it is most manifest, That the Anabaptists in standing for a community of all things, take away the very subject of this Commandment, which is a propriety of worldly goods: for if there be no Meum and Tuum, there can be no stealing, and so this Law should be superfluous. Touching the community objected in the Apostles times, Acts 2. it was not general, for in Antioch they had still several Possessions; and the Apostles Exhortation to the Christians at Corinth, 1 Cor. 16.1. 2 Cor. 8. intimateth, That they had their severals likewise: And for those that entered into this communion at Jerusalem, it was voluntary, as may be gathered Acts 5. neither had they all things so common, as that they reserved not still something proper. In this Commandment are two parts; viz. 1. The forbidding of Theft, and therein all evil Trades and Deceits, whereby we hunt after other men's goods. 2. That we labour to defend and help forward the profits and commodities of our Neighbour, and so help the necessity of others. The three grand provocations to the commission of this sin; viz. 1. Covetousness, which is an inordinate desire, a kind of bad motion, whereby the Devil enticeth us unlawfully to withhold our own goods, and unjustly to covet other men's. 2. Prodigality, moving Bankrupts to use unlawful means for other men's goods. 3. Idleness, the Mother of Poverty, the occasion of Theft, Eph. 4.28. There are two kinds of Theft; viz. 1. Vulgar or common Theft, whereby a man's goods is secretly and fraudulently taken from him, without his knowledge, contrary to his will. This sin of Theft may be committed by a Wife against her Husband, when she privily without his knowledge conveys any thing from him, or consents to dispossess him of it, especially to purloin it; neither can all that may be justly and truly said for her Right in the common goods, defend her from the guilt thereof. Children likewise may be guilty thereof against their Parents, for Rachel having privily taken away though her Father's Idols, the Scripture saith that she stole them, Gen. 31.19. And all such as counsel and encourage children to steal away their Parents goods, are accessary to Theft; no pretence whatsoever being any sufficient warrant for children to defraud their Parents, it being better for them to be deprived of their Parents goods, then to enjoy them by the least deceit; yea, they are worse than other Thiefs, being more dearly accounted of, and more freely trusted; and a very ill Example to Servants in a Family, and Subjects in a Commonwealth, beside the custom may in time bring them to commit Theft against other persons also. 2. When any fraudulently circumventeth his Neighbour in any Contract or Business whatsoever, whereby he suffereth damage. Again, Theft is fourfold; viz. 1. Common, as when the goods of any private man is stolen from him. 2. Sacrilege, when things dedicated to the Service of God are taken away. 3. When the Prince, the Exchequer, or any common Treasure is rob, called Peculatus. 4. When Children are stolen from their Parents, or Servants from their Masters, called Plagiatus. Theft springs into three Branches; viz. 1. Inward only, as when we suffer our minds to be ranging after our Neighbour's goods. 2. Inward and Outward also, as when we wish and seek for fit opportunities. 3. Outward only, as when we execute the act itself. Theft inward and outward only, is, 1. In Speech, as when we wish to have another man's goods. 2. In the Eye, Job 24.16. as the Thief goeth about in the day time, and chalketh out the house which he would rob in the night. The outward Theft is 1. Public; when that which is common to a whole company is wrongfully translated to the private use of one or more. 2. Private, which is partly 1. The abuse of our own goods, which is 2 ways; viz. 1. By lavishing it away, which is either 1. In Apparel, when we bestow more therein than our Calling, our Ability, or the manner of the country will permit. 2. In Nouriture, when we eat or drink more on delicate things than are necessary. 2. By withholding it from the necessity of others; when we rob the Poor of our Charity, which is his due. 2. The taking away from others that which is their own; and this is 1. By pretence of Justice; as 1. When in bargaining things are not bought and sold to their value. 2. In letting of Land, when higher price is set thereon then the careful Tenant can live by; and in the Tenant, when at the term of years he maketh spoil of the Land to the hurt of the Landlord. 3. In Servants that labour not faithfully for their Wages; and in Masters that reward not their Servants for their Service. 2. By Violence, which consists in robbing and stealing. The Remedy of this sin is Trust in God, and contentedness in that condition wherein God hath set us, which we ought to have for these Reasons; viz. 1. Because God knoweth what is best for us far better than we ourselves do. 2. We have this comfortable promise from him, That he will never fail us nor forsake us, whether we have little or much, whether we be in prosperity or adversity. 3. Nature itself is content with a little: Naked it brought us hither, and will so convey us hence. 4. From the consideration of the contrary fruits, which spring from ambitious resolved purposes of growing great and rich. From all such as have taken any thing away wrongfully, Restitution is especially required, which is twofold; viz. 1. Actual, required of all such as are able, when we return back willingly what we have taken away unjustly: for the punishment of Theft is Restitution, even unto bondage, if he be not otherwise able to repair the damage, and in some cases, death. 2. Mental, which is only in purpose and desire of the mind, when we are able in any kind to do no more; which is accepted of them that are poor indeed, and truly repent them of the fact. Restitution is required for these Reasons, Exod. 22. Leu. 6.1. viz. 1. Because it is a fruit or sign of true Repentance and turning unto God, Luke 19.8. 2. Because without Restitution there can be no Remission, Ezek. 18. & 33.15. forasmuch as otherwise the Repentance is falsely counterfeited and not truly practised. 3. The performance of it is a very special means to bring a blessing on us, Deut. 24.12, 13. 4. God will accept it as a work of Justice, and as a fruit of the Spirit. 5. The unjust retaining of other men's goods, hindereth many good things from us, insomuch as God will accept no service or duty at our hands, until we have rid them of things evilly gotten, Mat. 5.23, 24. The desperate folly of all such as aim not at God's glory in procuring to themselves the things of this world, appeareth by these particulars; viz. 1. They prefer their own outward estate before the eternal Salvation of their own Souls, yea even before God himself. 2. They place their happiness in the goods of this world, than which nothing's more vain, Prov. 25.5. 3. They make themselves slaves to that which should be their slave, and drudges for they know not whom, their enemies for aught they know. 4. With much pains, care, grief and fear they travel for that which (if Gods honour be forgotten) may soon be most riotously and prodigally lavished away. 5. They make themselves vassals to Satan, and seek by him to become wealthy, whereas indeed it is the blessing of God which maketh rich, Prov. 10.22. if such have wealth, they have it in wrath, and in wrath will it be taken from them. 6. They bring Gods curse into their house, and with their inheritance leave it to their Posterity. In most kinds of Policy lurketh this sin of Theft; therefore in the use of all Policy, observe these four principal Caveats to make it lawful: 1. Nothing must be said, done or intended against the Truth, specially the Truth of the Gospel. 2. Nothing must be said, done or intended against the Honour of God in word, deed or show. 3. Nothing must be wrought or contrived against Justice that is due to man. 4. All actions of Policy must be such as pertain to our Calling, and be within the limits and bounds thereof. And because murmuring at our condition and state of life frequently occasions this sin of theft, let us be advised, how low soever our condition be, not to murmur at it, for these Reasons; viz 1. Because contentation is a ready and approved Medicine for all Miseries and Maladies whatsoever. 2. We have a gracious Promise from Gods own mouth, that he will not suffer us to lack, nor leave us destitute of help, but will support our wants, and minister to our necessities, Psal. 34.9, 10. 3. The Providence of God ruleth all things, so that nothing befalls us but by his Will and Pleasure, therefore ought we to rely ourselves wholly upon him. 4. No man hath so mean an estate and condition, but he may gain some glory to God in it; yea, all that befalls us is for the best to them that fear him. 5. May not the Lord of all do with his own what he please? Matth. 20.15. 6. It is the preserving of Humane Societies and Commonweals, that some should be Superiors, honoured, rich, strong, learned, noble; others Inferiors, that should honour, be poor, weak, unlearned, ignoble: without this no Policy could stand. 7. The Lord thus dealeth to manifest his Wisdom and Power; he will cast down those whom he purposeth to advance, and many times afflict them with poverty, whom he meaneth to enrich with everlasting glory, Jam. 2.5. 8. Let us consider that we are here as it were in a Prison or Pilgrimage, in a place of Bondage or Banishment. 9 It is Gods Will to prove our patience how we will bear affliction as becometh good Disciples of Christ. 10. Let us remember how the only Son of God took upon him the form of a Servant, the Lord of Heaven and Earth became obedient to the death, even that ignominious death of the Cross; and shall not we suffer an ignominious life by Poverty, without making it more ignominious by Theft. Usury is a main breach of this Commandment, as being a Gain exacted by Covenant, above the Principal, only in lieu and recompense of lending it; and being thus considered, it is quite contrary to God's Word: yet is it lawful sometimes to take above the Principal, but with these conditions; viz. 1. If a man take heed that he exact nothing, but that which his Debtor can get by good and lawful means. 2. He may not take more than the gain, nay not all the gain, nor that part of the gain which drinks up the living of him which useth the Money. 3. He must sometimes be so far from taking gain, that he must not require the Principal, if his Debtor be by inevitable and just casualties impoverished, and it be also plain that he could not make, no not by great diligence, any commodity of the Money borrowed. Reasons why a man may sometimes take above the Principal; viz. 1. That which the Debtor may give, having himself an honest gain besides, and no man any ways endamaged, that the Creditor may safely receive. 2. It is convenient, that he which hath money lent him, and gaineth by it, should show all possible gratitude to him by whose goods he is enriched. 3. It is often for the benefit of the Creditor, to have the goods in his own hands which he lent, whereby he is prejudiced by the forbearance; and therefore may justly expect (not exact) reparation from the Rich, not the Poor. Lending is twofold; viz. 1. Of Due, which is the Loan of the Rich to the Poor, when his Necessity compels him to borrow; and for this a man cannot with good conscience take any increase. 2. Of Courtesy, when one rich friend lends unto another; this is left to a man's own liberty and discretion, and hath not any particular Promise of Reward; not in this case is all taking of Increase simply condemned, even for these Reasons in these cases: 1. When the increase is given only in way of thankfulness, for ingratitude is abhorred of all, and the Law of Natures requires to do good for good; and all Divines allow this kind of increase. 2. When a man sustaineth damage by his lending, he may receive increase by way of Satisfaction for his loss. 3. When a man is contented to adventure his Principal in the hand of him that borroweth it; like as a man may receive hire for his Horse or other goods, standing to the loss, Exod. 22.14. Three general Rules set down by Paul, Rom. 14. to direct us in all our actions, that we commit not this or any other sin; viz. 1. He is happy that condemneth not himself in the use of those things which he knoweth to be lawful. This concerneth those that be strong. 2. No man must do any thing with a doubtful Conscience, for such a one woundeth his own Conscience and offendeth God, though perhaps the thing be in itself good which he doth, Rom. 14.23. Such a one doth many good things that do displease God, which would please him if they were well and rightly done. This Rule belongeth to the weak. 3. Whatsoever proceedeth not from Faith, is a sin committed against God, and condemneth him that doth it; forasmuch as without Faith its impossible to please God, Heb. 11.6. And this Rule engendereth two others; viz. 1. Whatsoever proceedeth from mere Naturals, & whatsoever cometh from the force of any free will in us, is sin in the sight of God. 2. All the Virtues and actions of the Infidels and Unbelievers, though in the substance of the works, and as they are the gifts of God, they are not evil but good; yet in the Judgement of God they are sins. Corruption of judgement being also another main breach of this Commandment: See to it, ye Great Ones, and know, That Judgement is corrupted four ways; viz. 1. Through Fear, when we dread to pronounce Truth for fear of offending great persons: So did Pilate wrest the Law, and sin against his own Conscience for fear of Herod. 2. Through Covetousness, when we are corrupted by Bribes, and hired for Money, which blind the eyes of the wise: So did Felix gape after gain and look for Rewards, Acts 24.26. 3. Through Hatred and Malice; for as Naboths Vineyard was Ahabs' Sickness, so he dealt corruptly with Michaiah, because he hated him and could not abide him, 1 Kings 22.8, 27. 4. Through Favor and Affection, when we seek to gratify or pleasure our Kinsmen or Acquaintance, as Pilate did to please Herod. In this sense it is, that the Lord will not have even the poor man countenanced in his cause, Exod. 23.3. The sins forbidden in this Commandment; viz. 1. Inordinate living, whether it be in no set Calling, or idly, wherein by neglecting their duties, such persons misspend their time, goods and revenues, 2 Thess. 3.11. Gen. 3.19. 1 Tim. 5.8. 2. Unjust dealing in heart, which is called Covetousness, Mat. 15.19. 3. Unjust dealing in deed, which is either in bargaining or out of bargaining. Unjust dealing in bargaining hath many branches; viz. 1. To sell and bargain for that which is not saleable. 2. All coloured forgery and deceit in bargaining; as using forged cavillation, Luke 19.8. or when men sell that which is counterfeit for good; as Copper for Gold, and mingle any ways bad with good, making show only of the good, Amos 8.4, 5, 6. by mixture of base things of little or no value, with things of price, in the sale thereof, or by setting a counterfeit gloss on imperfect Ware, by sophisticating any Wares, or using false lights or slights. 3. By false Weights and Measures: This is an abomination to the Lord, Deut. 25.13, 14, 16. Leu. 19.35, 36. Amos 8.4. 4. By overreaching the Buyer by dissembling, lying and extolling speeches, when the Ware is unworthy; or when the Buyer concealeth the goodness of the thing, or the Seller the faults of it, and blindefoldeth the Truth with counterfeit speeches, Mat. 7.12. Prov. 20.14. 5. By Factions, when as two or three compact together, by offering to buy what they intent not, to deceive him that intendeth to buy indeed. 6. When in buying and selling the people are oppressed; as by raising the just price of things, by inhancing the price by reason of a set day for payment; by Engrossing or Monopolising any Commodity; by becoming Bankrupt to be enriched by the damages and goods of other men. 7. By not restoring that which was lent, pledged or found, Ezek. 18.7. by delaying any kind of Restitution from one day to another, Prov. 3.18. Psal. 37.21. or by practising Usury, Psal. 15.5. Exod. 22.25. or by detaining the labourer's wages, Jam. 5.4. 4. Unjust dealing out of bargaining, is likewise manifold; viz. 1. To pronounce false Sentence or Judgement for a Reward, either proffered or promised, Isa. 1.23. This is the Lawyers and the Judge's sin. 2. To feed or cloth stout and lusty Rogues and Beggars, 2 Thess. 3.10. 3. Gaming for Money and Gain, which may be worse than Usury. 4. To get Money by unlawful Arts, as Magic, Astrology, Stage-Plays, and the like. 5. To filch or pilfer the least Pin or Point, though it were for the greatest good, Mark 10.19. 6. To remove ancient Bounds, Prov. 22.28. Hos. 5.10. 7. To steal other men's Servants or Children, to commit Sacrilege, Piracy, Robbery, or the like, 1 Tim. 1.10. Joh. 7.19. 1 Cor. 6.10. 8. To conspire with a Thief, whether by giving advice how he may compass his Enterprise, or by concealing his Fact, that he be not punished, Prov. 29.24. Oppression and wronging without Recompense making, is a main breach of this Commandment, a far stretching sin, and a Monster of many Heads; viz. 1. In Kings and Princes, when as Tyrannically they exact upon their poor Subjects: This made the people Revolt from Jeroboam when he threatened them herewith, 1 Kings 12.11. 2. In the Officers of Kings and Princes, who extort from the People more than they are by their Lord commanded, even to the private enriching of themselves: Such should rather follow the Advice Luke 3.13. 3. In wealthy or great persons, who take away the Lands or Commons of meaner persons, or enforce them to sell at an undervalue for fear of their displeasure. This was Ahabs' sin against Naboth, and so felonious a Robbery, as that God Arraigned and condemned him for it, 1 Kings 22. 4. In Rich men, that take advantage of the poor man's necessity, through which he is constrained to sell Lands or Goods, not giving to the worth of them: Against this, as a sore Oppression, God erected a Law, Leu. 25.14. 5. In Ministers of Justice, and Subordinates' under them, which have their hands open to Bribes: Such are termed by the Lord, Rebellious, and Companions of Thiefs, Isa. 1.23. and threatened, ver. 24. 6. In such as toward dear Seasons hoard up their Corn, and the like; in Forestalling of Markets, Regrators and Engrossers, hereby inhancing the Price, to the utter undoing of the Poor: These are Thiefs of the Commonwealth also, and are accursed, Prov. 11.26. 7. In such as take Pledges of the Poor, which they cannot spare but to their great hindrance and hurt; and such as restore not the Pledge, who are threatened with death, Ezek. 18.7. 8. In such as let Lands or Money so, as that the hirer by God's ordinary blessing may not be saved harmless, doing his best endeavour. This is called a biting or devouring of our Neighbour, Deut. 23.19. 9 In such as set upon Trust Corn or Ware, the Buyer wanting ready Money, which take more than a just price for the same, without all Reason: This is to help him to a Knife to cut his own Throat, when he asketh Bread. 10. In such as feign themselves Bankrupt to deceive their Creditors. 11. In such as defer the payment of the Laborers hire, and deny some part of it: This sin the Lord strictly forbids, Deut. 24.14. it cries aloud for Revenge, Jam. 5.4. But on the other side, the labourer is a Thief to him that hires him, if he works idly or deceitfully, not with all faithfulness, Eph. 6.5. 12. In such as having wronged his Neighbour any way, though unwittingly, yet coming to the knowledge of the wrong done, refuses to make him Recompense. 13. In such as detain any thing found, lent, pawned, or any way else coming unto our hands, Exod. 23.24. Leu. 6.3, 4. 14. In such as reject a lawful Calling to live in idleness, beggary, riot or luxury. The Virtues required in this Commandment; viz. 1. A certain Calling, wherein every man according to that gift which God hath given him, must bestow himself honestly, to his own and Neighbours good, 1 Cor. 7.24. Eph. 4.28. 1 Pet. 4.10. 2. The true and right use of riches, and all the goods a man hath: To which do belong these two special virtues; viz. 1. Contentation, which is a virtue whereby a man is well pleased with that estate wherein he is placed, and meekly suffers all worldly discommodities, resting contented with what he justly enjoys: Motives whereto are these; viz. 1. It is God's Command, That we should be content with things necessary, 1 Tim. 6.8. 2. They that are greedy after abundance, have many Temptations to bad dealing, and so can hardly keep a good Conscience, 1 Tim. 6.9. 3. In time of Persecution (which oft accompanies the Gospel) the richer a man is, the more danger he is in to forsake the Truth, without God's special grace preventing him, so naturally glued is the heart of man to the world: Thus Demas, to embrace the world, forsook Paul, 2 Tim. 4.10. 2. Thristiness or Frugality, which is a virtue whereby a man carefully keepeth his goods which he hath gotten, and employeth them to such uses as are both necessary and profitable, Prov. 5.15, 16, 17. & 21.5, 17. & 12.17. Joh. 6.12. 3. To speak the Truth from the heart, and to use a harmless simplicity in all affairs, Psal. 15.2. 4. Just dealing, 1 Thess. 4.6. And herein are comprised all those virtues directly opposite to the vices formerly mentioned in unjust dealing, whether in Bargaining or out of Bargaining. 5. To become Surety only for men that are honest, and very well known, and that warily with very much deliberation, Prov. 11.15. & 17.18. & 22.26. & 6.1, 2, 3, 4, 5. 6. All just Covenants and Promises, though they be to our hindrance, must be performed: for a Promise doth bind, if it be lawful, so far forth as he will unto whom we make the Promise, Psal. 15.4. Prov. 25.14. Judg. 1.24, 25. 7. To get our own, we may, if cannot do otherwise, sue our Neighbour in Law; but the Law must be used lawfully, we must follow our suits in all holy manner, & with these Caveats; viz. 1. In all Suits we may not do any thing that may prejudice the profession of Christian Religion, 1 Cor. 6.1. 2. Law must be the last Remedy, as a desperate Medicine is the last Remedy the Physician useth; we must assay all means possible, before we use this, especially to a Brother, 1 Cor. 6.7. therefore we must not use it of pleasure or wantonness, or of custom, but sparingly as we use Physic, not as Meat and Drink as many do, whose appetites are never satisfied, or thirst quenched, till they have undone others and themselves; but it must be used only as the Physician useth poison, in desperate cases, and only upon necessity, when the case cannot otherwise be decided. 3. We must not propound to ourselves at the end of our Suits to be Revenged. 4. We must not go to Law for trifles, the matter must be of moment and importance. 5. Our end must not be to undo one another, or to exercise Revenge; for the lawful and just ends of all Actions in Law, are these; viz. 1. God's glory in the execution of Justice, and manifestation of Truth. 2. The honest defence of our own Right. 3. The Public Peace. 4. The amendment of disordered persons, not the defamation or hurt of any man. 6. We must always use moderation of mind in going to Law, which chief stands in these three particulars; viz. 1. In seeking after Peace to the utmost, Rom. 12.18. 2. In love with our Enemies, with whom we are at controversy in Law. 3. In neither using nor showing extremity in our proceed, Mat. 18.28. 7. We must not be given to Strife and Contention, and in an humour seek occasions to begin and breed quarrels, 1 Cor. 3.3. Phil. 2.2. 8. In all Suits of Law we must be mindful of the Law of Charity, and not so much endeavour to maintain our own Right, as to recall our brother, which erreth, into the right way. 8. Commutative Justice, which keeps equality in the common Trade of life, according to just Laws; under which are comprehended all Contracts, as Buying and Selling, Loan, Commodation, Donation, Exchange, Letting to hire, Pledging or gauging, Committing on Trust, Partnership, and the like. 9 Fidelity, which is a virtue that heedeth another man's harms, and endeavoreth to avert them gladly, and diligently performing all the parts of his Calling in doing his duty; to this end, that God may be honoured, and we enabled to succour ourselves, ours, and others: for, he that undergoeth not those labours that he is able and aught to undergo, committeth Theft. 10. Liberality, which is a virtue giving to others that want, our own goods, according to the Rule of Right Reason, not by any due Bond or Obligation, but according to the Law of God and Nature, with a free heart, according to our own Ability and the Necessity of others, know where, when, to whom, and how to give, observing a mediocrity and mean between base Niggardliness and riotous Prodigality. 11. Hospitality, which is one kind of Liberality, even Bountifulness towards Travellers and Strangers, especially towards those that are of the household of Faith, or exiled for the Profession of the Gospel, entertaining them with all duties of discreet Bountifulness, commendable Hospitality, and Christian Charity. He breaks this Commandment 1. That thinks but a thought tending to the least hindrance of his Neighbour's welfare. 2. That lives in no Calling, 2 Thess. 3.11. or neglects his Calling, Jer. 48.10. 3. That spends his Wealth in Riot, and provides not for his Family, 1 Tim. 5.8. 4. That useth powdering, starching, blowing, dark shops, to make ill wares more saleable. 5. That conceals the faults of his wares; or that useth false Weights and Measures, Leu. 9.35. 6. That useth words of deceit, Prov. 20.14. or takes more for his wares then the just price, Mat. 7.12. 7. That oppresseth his Tenants by racking his Rents, Hab. 2.11. 8. That useth engrossing of wares; or that raiseth the price only in consideration of a day of payment. 9 That either gives or takes Bribes, Isa. 1.13. or writes Letters of Affection in wrong Suits. 10. That holds back things borrowed, Ezek. 18.7. or things found or pawned, Leu. 6.3. 11. That being lusty, lives by begging; or that relieveth such, 2 Thess. 3.10. 12. That for Gain defends bad Causes, and delays Suits in Law. 13. That lay Burdens on the people without measure, Isa. 1.23. Ezek. 22.27. 14. That makes Merchandise of God's Word and Sacraments, Mic. 3.11. 2 Cor. 2. ult. 15. That gets his living by casting of Figures and by Plays, Eph. 4.28. 16. That is rash in Suretyship, Prov. 11.15. or keeps back goods given to any man. 17. That steals men's Children, to dispose of them in Marriage, 1 Tim. 1.10. or otherwise. 18. That restores not things evil gotten, Ezek. 33.15. 19 That is a Receiver of things stolen, and gives consent to the fact any way, Rom. 1.31. 20. That waits for a Dearth to sell his things the dearer, Amos 8.5. 21. That takes by stealth but the least Pin, though it be for the best end. Rules of Obedience to this Comandment: 1. We must be in a lawful Estate and Calling, according to the Precept, 1 Cor. 7.20. and we must be diligent therein, Gen. 3.17. Prov. 22.5. 2. We must be content with our present Estate whatever it be, which with godliness is great gain, 1 Tim. 6.6. 3. We must be frugal and thrifty to save that wherewith the Lord hath blessed us, not spending it unnecessarily upon vanity, nor losing it by neglect. 4. We must be constant to perform all our lawful Promises, Psal. 15.4. and faithful in all our deal. Live in some Calling; be not Prodigal; Use no Deceit to set false Wares to sale; Use no unlawful Weights; give just measure; Rob not the Nation or the Church's Treasure; Give God and Cesar both their due; and fly The Cankerworm of Biting-Vsury; Oppress not; Bribe not; Lie not; nor Engross; Restore things lent, found, pawned; Revenge no loss; Steal not in heart, word, deed: Do this, and be From any Breach of this Commandment free. The Ninth Commandment. Thou shalt not bear False Witness against thy Neighbour. THou shalt not bear] that is, Answer when thou art asked before a Judge, Deut. 19.17, 18. False Witness] by a figure, signifieth every word whereby the credit and estimation of our Neighbour is either impaired or diminished. By the word Neighbor, any other man is to be understood, as Luke 10.29. Gen. 11.3. Esth. 1.19. Prov. 18.17. for we are all of one blood, Acts 7.26. The Sum of this Commandment recommendeth unto us the care of our Neighbour's good-name in all respects; to preserve, as much as in us lieth, his and our own good-name, stopping our ears against false Reports, suppressing them, and always speaking the Truth: So that the drift of this Commandment, is the maintenance of the Truth among men, wherein not only the bearing of false witness, but also all those things which are of near affinity with it, the general whereof is Lying, are forbidden: So the bearing of true witness is commanded. The name of Truth is here taken for Trueness or Truth-speaking; that is, for the agreement or correspondency of our knowledge and speech with the thing whereof our speech is, for it is then true, when the speech in all agrees with the thing. This Commandment hath two parts; viz. 1. False witness is forbidden, which is 1. In Judgement, which becomes Perjury, Theft, or Murder. 2. Out of Judgement. 2. True witness is commanded. There are two kinds of false Testimonies in Judgement; viz. 1. Altogether false. 2. False only in part, which is a Cavil or crafty Accusation, when something is either taken from the Truth, or put to it, or changed. False testimonies out of Judgement are principally three: 1. Backbiting or Slandering, which hurteth three at once, The Slanderer, the Hearer, and the Slandered: Of this kind are Whisperers and Tale-bearers. 2. Flattery, which is a smooth fostering of other men's Vices, Isa. 5.20. 3. Lying, which is of divers sorts, Psal. 5.6. There are chief these five kinds of Lies; viz. 1. Some proceed of Covetousness, and are very dangerous, being pernicious to our Neighbour. 2. Others be of infirmity or fear, Gen. 12.13. 3. Others be of lightness for pleasures sake, Matth. 12.36. 4. Other under a colour of Love, called Officious Lies, when one thinketh by them to do his Neighbour good. 5. Dissimulation, when one feigneth that which is not; or disguising, when one hideth that which is, to the end the contrary may not appear, or seem to be. Truth in speech is twofold; viz. 1. Of the thing spoken, when a man's speech is framed to the thing, as it is indeed, or as near as possible may be. 2. Of the mind wherein it is conceived, when one swears as he thinketh, or is in Conscience persuaded of the thing. The breach in speaking untruth is either 1. In lying, which is against a man's knowledge & judgement, or 2. In speaking untruly, which is upon error and rashly. Men sin in lying 1. Publicly, when being called to witness a Truth or matter, they speak not the known Truth; also when men go to Law for a light cause, or no cause at all, and so are the cause of Perjury; when the Lawyer pleadeth an evil Cause; and when the Judge maketh not diligent enquiry into the matter ere he give Sentence. 2. Privately, By prejudicing the good-name of their Brethren, in reviling, backbiting, slandering, etc. By flattering, when a man hideth the hatred of his heart with feigned words. By false Witness we sin against 1. God, whose Commandment is broken. 2. The Judge, who is deceived. 3. The Hearers, who are brought to have an uncharitable opinion of our Neighbour without cause. 4. The Commonwealth, which is disquieted. 5. Our Neighbour who is hurt, by being defamed. 6. Ourselves, by corrupting our own Souls with a pestilent Lye. The common distinction of Lies; viz. 1. An Officious Lie, which is the telling of an untruth merely to save a man's life, or his Neighbours, or their goods, their freedom or peace, without intending any hurt unto another: And this kind of Lie hath found some favourers; but the least evil must not be done that good may come of it. 2. A Pernicious Lie, which is the telling of an untruth to deceive and to hurt our Neighbour, for some base gain, or out of malice or the like: This is an essential property of the Devil. 3. A Jesting or Sporting Lie, which is the telling of things not true for the recreation of the hearers: This is also a sinful vanity in all such as use it. Rules to be observed, that we may do our duty aright towards the maintaining of the credit and good name of our Neighbour; viz. 1. We must have a good opinion in Charity of our Neighbour, and a desire of his credit, especially when he is well reported of. 2. We must speak of what is good in our Neighbour, to his praise and commendation. 3. We must conceal and hid the infirmities of our Neighbour, sparing to speak of them to his disgrace. 4. If any thing be done by our Neighbour that may have a tolerable construction, we must so construe it, and not in the worst sense. 5. To stop our ears against all slanderous Tales and Reports against our Neighbour's credit; and when he hath done aught amiss, to grieve for it, and endeavour to repair his credit, by seeking to bring him to Repentance. In this Commandment is forbidden 1. Unjust and false Accusations, or suborning False Witnesses, such shall perish, Prov. 6.19, 21. to accuse or witness against one falsely, 1 Kings 21.13. 2. To accept slight Witness against a man, and proceed thereon to Sentence of Condemnation; or to belie the Truth, by giving false Judgement for Bribes or Affection. 3. Envy, Disdain of others, desire of a man's own glory, 1 Tim. 6.4. 1 Pet. 2.1. 4. Evil Suspicions, 1 Tim. 6.4. 1 Sam. 17.28. Acts 28.4. Here are condemned hard Censures, and sinister Judgements against our Neighbour, Mat. 7.1, 2. Acts 2.13, 14, 15. 1 Sam. 1.13. 5. A relation of the bare words only, and not the sense and meaning of our Neighbour, Mat. 26.59, 61. 6. A Lie, whereby every falsehood with purpose to deceive, is signified, whether in words or in deeds, or concealing the Truth, or any other way whatsoever, be it for never so great a good to our Neighbour: Lying is said to be the speaking of any thing contrary to Truth against knowledge, with an intent or purpose to deceive; because if unwillingly an untruth be told, it is no Lie; and if a Truth be told, the person telling thinking it false, it is a Lie in him: for it is not that which a man speaketh, but the manner how he speaketh, that makes it a Lie, Psal. 12.2. Lying is expressly forbidden, Levit. 19.12. Psal. 5.6. & 101.7. Ephes. 4.21. This Sin makes a man like the Devil himself, Joh. 8.44. 7. To pronounce unjust Sentence in Judgement; to rest in one Witness; to accuse another wrongfully; to betray a man's Cause by delusion, 1 Kings 21.12, 13. Deut. 17.6. 8. Openly to raise forged tales and reports of our Neighbour, or privily to devise the same, Rom. 1.20. Levit. 19.16. 1 Tim. 5.13. to spread abroad flying tales, or to feign and add any thing unto them, Prov. 26.20, 21. 2 Cor. 12.20. To receive or believe those tales which we hear of others, Exod. 23.1. 1 Sam. 24.10. Slandering and backbiting. Thou shalt not walk about with tales, saith the Lord, Leu. 19.16. 9 To accuse our Neighbour for that which is certain and true, through hatred, and with an intent to hurt him, 1 Sam. 22.9, 10. Psal. 52.1, 2, 3, 4. 10. To open or declare our Neighbour's secrets to any man, especially if he did it of infirmity, Mat. 18.15. Prov. 11.13. 11. All babbling talk and bitter words, Eph. 5.3. Joh. 19.34. 12. Flattery, whereby we praise our Neighbour above that we know in him, Prov. 27.6. Acts 12.22. This is a grievous sin in the Ministers of the Word, 1 Thess. 25. Jer. 6.13, 14. Rom. 16.18. Dissembling against Truth with fawning insinuations for by-respects, as by extolling him for Liberal who is vainly Prodigal, or him for Frugal who is miserably Covetous: Such will be cursed, Prov. 14.24. 13. Foolish and over-confident boasting, Prov. 27.1, 2. To be possessed with vainglory and self-love, which is the fountain of all Disgrace-doing unto our Neighbour, 1 Tim. 6.4. 14. To have ears open to false Rumours: Thou shalt not receive a false tale, faith the Lord, Exod. 23.2. 15. To be long-tongued, more ready to blaze abroad the infirmities of others, then to amend our own. 16. In the heart to judge ill of our Neighbour without apparent cause, or for some infirmities to pass Judgement against any man: This is a most common vice, though thereby we usurp God's Office, Rom. 14.4. and bring the Judgement of God upon ourselves, Mat. 7.1. 17. False Records, Ezra 4.19. 18. Deriding and mocking the godly, as the children did Elisha. 19 To conceive a thought of prejudice wrongfully against his Neighbour. 20. To envy the prosperity of our Neighbour. 21. To seek only our own good Report. 22. To be suspicious, 1 Cor. 13.5. 23. To take men's sayings and do always in the worse sense. 24. To defend an evil Cause, and impugn the contrary. 25. To write or spread abroad infamous Libels. 26. To raze Deeds, or any Testimonial Evidences. 27. To counterfeit another man's hand, or to forge any thing. 28. To suppress the Truth, whether by fraud, violence, favour, or by any other means. 29. By delivering our judgement of any person or thing in words of a double sense. 30. To refuse to give Testimony, when we can and aught, being lawfully thereto required by the Magistrate. 31. To deny to give an account of our Faith, when Error stands in competition with Truth. 32. To lie, though it be for never so good an end, Zech. 13.3. The Virtues required in this Commandment; viz. 1. A Rejoicing for the Credit and good Estimation of our Neighbour, Gal. 5.22. 2. Willingly to acknowledge that goodness we see in any man whatsoever, and only to speak of the same, Tit. 3.2. Moreover, we must withal desire, receive and believe Reports of our Neighbours good, Acts 16.1, 2, 3. Notwithstanding, this must be so performed by us, that in no wise we approve or allow of the vices and faults of men, 2 Chron. 25.2. & 27.2. 3. Fairness of Mind, being a virtue taking well things well or doubtfully spoken or done, and interpreting them in the better part, as far as there are any reasonable causes to induce thereto, and doth not easily conceive suspicions, neither sticketh upon suspicions, though they be such as are just and have reasonable causes, nor determineth aught by them, unless the Honour of God be interested therein; yea, to interpret a doubtful evil to the better part, 1 Cor. 13.5, 7. Gen. 37.31, 32, 33. 4. Not to believe an evil Report running abroad amongst the Common People, by the whispering of Talebearers, as it were by Conduit-pipes, Psal. 15.3. Jer. 40.14, 16. Prov. 25.23. 5. Taciturnity or Silentness, which withholdeth in silence things secret and unnecessary to be spoken, where, when, and as far as is needful; and avoiding overmuch babbling and talkativeness; to keep secret the offence of our Neighbour, except it must of necessity be revealed, Prov. 10.12. Mat 1.19. & 18.16. Contrary hereto is prating and foolish prattling; also Peevishness and Morosity. 6. To get a good Name and Estimation among men, and to keep the same when we have gotten it, Phil. 4.8. Now a good Name is gotten thus; viz. 1. If we seek the Kingdom of God before all things, repenting us of our sins, and with an earnest desire embrace and follow after Righteousness, Prov. 10.7. Mark 14.9. 2. We must have a care both to judge and speak well of others, Mat. 7.2. Eccl. 7.13. 3. We must abstain from all kind of wickedness; for one only vice or sin doth obscure and darken a man's good Name, Eccl. 10.1. 4. We must in all things earnestly seek for the Glory of God only, and not our own, Mat. 6.5, 6. 7. Truth, which is a firm Election in the Will, whereby we constantly embrace true Sentences and Opinions, speak that which is true, keep Covenants and Promises, and avoid all deceitful dissembling both in speech and outward gesture, and all to the Glory of God and the Safety of our Neighbour. Repugnant to this virtue are all Lies, as well Lies of courtesy, called Officious Lies, as others; also vanity or levity, and the like. 8. Simplicity, which is open Truth without wrinkles or circumlocutions, a virtue which doth properly and plainly speak and do such things as are true, right, and honest with a single heart. To this is repugnant Doubleness in Manners and Conversation. 9 Constancy, being a virtue not departing from the known Truth, neither altering purpose without good and necessary causes, but constantly speaking and doing such things as are True, Just and Necessary: Contrary whereto is Lightness and Pertinacy. 10. Affability or Readiness of speaking, which is a virtue gladly and with signification of good will, hearing, answering, speaking where need is upon a necessary cause. Rash Censure of men being a high breach of this Commandment, may be committed these many ways; viz. 1. When things are well done, to carp and cavil at them without cause that is just. 2. When actions and speeches indifferent are taken in the worse sense. 3. When upon light occasion and uncertain Reports, we suspect and surmise evil of our Neighbour. 4. When we see any want in our Neighbour's speech or behaviour, to make it worse than it was, or indeed it is. 5. When we spread abroad and publish the wants of men to defame them, which might better be concealed, and in Conscience and Charity ought so to be. 6. When we speak nothing but the Truth of another, yet withal do insinuate thereby some evil of the party in the hearts of the hearers: This is a pestilent practice, and too much used. 7. When in hearing the Word Preached, and sins reproved in the Congregation, some misapply the same, with spite against the Minister's person or his Ministry. Reasons against Rash Judgement; viz. 1. The practice of it cannot stand with Christian Charity; for Charity binds us to walk in Love, and Love suspecteth not evil, but thinks the best always. 2. When thou seest a man err, consider, thyself art or may be guilty of the like or worse. 3. Consider, That God the Father hath committed all Judgement unto his Son, who now judgeth by his Ministers. 4. Consider, That thou art unable to judge aright of other men's actions, being ignorant of many circumstances thereof, for thou knowest not haply with what mind, or to what end the action was done, nor the cause why he did it, nor the state of his person, nor the manner of his temptation thereto. 5. He that gives rash Judgement of another is worse than a Thief that steals away a man's goods: for he robs him of his good Name, which Solomon saith is to be chosen above great riches, Prov. 22.1. Three things Required in judging of others aright; viz. 1. We must have recourse to the cause of our Judgement: for if the Cause be insufficient, than our Judgement is Rash and unlawful. 2. We must have Authority and Warrant by lawful calling to give Judgement, or else some thing which is answerable thereto, though the Judgement be private: for private men in private Judgement, though they want this Authority by a lawful calling, yet if they have that which is answerable thereto, that is, the Affection of Christian Love, than they may judge. 3. We must always have a good end of our Judgement; that is, the Reformation and amendment, not the defarning of our Brother. Since Truth is the chief and principal thing required in this Commandment, consider in the last place that there is a fourfold Truth; viz. 1. Of Judgement, when a man's Judgement agreeth with God's Word, which is the Touchstone of Truth: So as the Principles of that Religion which he professeth, and his opinion concerning the same, are ground thereon, and may be warranted thereby; This is the ground of all the rest, to which must truth of heart be added; and where truth of heart is, there will be Truth of speech and action: for sincerity in the heart will keep the Tongue from lying, and the carriage of a man from dissimulation and deceit. This Truth of Judgement is directly opposed to Error. 2. Of Heart, which is the singleness and sincerity thereof, whereby a man seeketh to approve himself to God the Searcher of all hearts, and to be accepted of him. This is opposed to Hypocrisy, whether open or secret. 3. Of Speech, which is an Agreement of the words of a man's mouth, both with his mind and also with the matter which he uttereth, Eph. 4.25. This is opposed to lying, when a man speaketh against his Mind and Conscience, and to Falsehood, when a man speaketh contrary to the thing itself. 4. Of Action, which is a plain, faithful and honest dealing in all things, whether we have to do with God or Man; when men neither make show of doing that which indeed they do not, or of doing it otherwise then they do. This was it Christ commended honest Nathaniel for, Joh. 1.47. and is opposed to Dissimulation and Deceit. Motives to stir up in us a desire of Truth; viz. 1. The Excellency of it; it maketh us like God himself, for he is the Lord God of Truth, Psal. 31.5. his Son is Truth, Joh. 14.6, 17. his Holy Ghost the Spirit of Truth, Jam. 1.18. his Word the Word of Truth, Psal. 19.9. and his Promises, Commandments, Judgements, Ways and Works, all Truth, Psal. 119. 2. The Necessity thereof; for without it no Grace can be of any use: therefore the Scripture commendeth Faith unfeigned, 2 Tim. 1.5. Love without Dissimulation, Rom. 12.9. and Wisdom without Hypocrisy, Jam. 3.17. 3. The Benefit of Truth; for the least measure of Grace seasoned with it, is acceptable to God, and in that respect very profitable to us. There is no greater Ornament or Beauty to Religion, than Soundness and Evidence of Truth: This is the very Glory and Crown thereof; as for Antiquity, Universality, Unity, Uniformity, Succession, Consent, Multitude, Pomp, Revenues, and the like, being separated from Truth, are but vain glosses, or so many Pearls in a blind eye, to make it so much the more deformed. This is it made the Martyrs so valiant, David a man after Gods own heart, Nathaniel so gracious in Christ's eyes, Job so courageous, patiented and constant, and Paul so unconquerable. Truth is a comeliness in every thing. God is the God of Truth, no Lie can stand Unpunished by his All-Revenging hand: Who calls God Witness to what is not true, Style him we may The Crucifying Jew; And does what in him lies to make thereby The God of Truth the Author of a Lye. We say the Lie deserves the Stab: Are men So tender of their Credit? much more than Jealous is God of his, who will not take The Lie of Creatures for his Honour's sake. The Tenth Commandment. Thou shalt not Covet thy Neighbour's House, thou shalt not Covet thy Neighbour's Wife, nor his Servant, nor his Maid, nor his Ox, nor his Ass, nor any thing that thy Neighbour hath. TO Covet, is to think inwardly, and also to desire any thing whereby our Neighbour may be hindered, albeit there ensue no assent of the Will to commit that evil. And by Coveting here is to be understood, That not only evil actually committed is sin, but harboring in the heart, although it never cometh into act: So that this Commandment is as it were added for the explaining of the former, because the more ignorant people seeing no punishments inflicted for evil affections, would not otherwise have thought them to be sins. And it might be added to convince every man of Sin, for we all bear in us Lust, the tinder of Vice. And this coveting what is another's, doth always argue a mind either lustful, or not contented, which is against all true Piety. By the words, House, Wife, Maid, Ox, etc. the Commandment is illustrated, as by an Argument drawn from the distribution of the Objects of Concupiscence: Whence it is apparent, That only evil concupiscence is condemned in this place, Gol. 3.5. for there is a good concupiscence or desire; as of Meat and Drink, and that of the Spirit, Gal. 5.17. So then here are rehearsed the Objects of all Lusts for the most part, whereby we are stirred up to the transgressing of any Commandment of the latter Table. In the other Commandments not only wicked deeds, but also counsels and deliberate consent of the Will is forbidden; but in this is required somewhat more, namely, that we be not tickled with any kind of Lust, although our Will consent not, yea also though it be against it: For here are forbidden all first motions of the Mind unto sin, springing from Original Sin, though no consent be yielded unto them; and we are here commanded to keep our very hearts and minds free from evil motions and thoughts against any of the Commandments of God, and to be well contented with our own. Thus the motions unto sin forbidden in this Commandment spring from Original Sin, or the flesh in us; other evil motions we are subject unto, that are suggested by the Devil, which are not our sins, unless by consenting we make them so. And the Duty here commanded, is our thorough Sanctification, not only in deed, but even in heart and thought also, as in 1 Thess. 5.23. the parts whereof are Mortification, the putting off the Old Man, which is corrupt through deceivable lusts, Eph. 4.24. and Vivification, the putting on of the New Man, which after God is created in Righteousness and true Holiness, Joh. 3.5. otherwise called Regeneration or a New-birth. The Sum of this Commandment forbiddeth all sins before consent and resolution; all sins without us, as Adam's sin; and all sins within us, as the effect of the former. The Scope and end of this Commandment, is a Rightness and Inward Obedience of all our affections towards God and our Neighbour. This Commandment is added to be a Declaration of the former, and that Universal, because this is spoken of the whole in general; and is added to be as a Rule or Level, according to which we must take and measure the inward Obedience of all the other Commandments. Hereby not only corrupt inclinations are sins, but the thinking of evil is sin. Unto this Commandment is Original sin or Concupiscence repugnant, which is an inordinate appetite, and a corrupt inclination and proneness in the Mind, Will and Heart, contrary to God, and desiring those things that God forbiddeth in his Law, which ensued upon the Fall of our first Parents. Every Breach of this Commandment may be termed Covetousness: Now covetous men, the more they devour, the more they covet, like the Grave or the Barren Womb, Prov. 30.14, 15. like Dropsy men, or Pharaohs lean Kine: Thus Ahab, that had a Kingdom at command, covets a petty Vineyard, which costs poor Naboth his Life and Living; but withal, covetous Ahab purchased more than he coveted, the Wrath of God, the Destruction of his person, the ruin of his House, the loss of his Kingdom, and the undoing of all his Posterity, 1 Kings 21.16. The covetous man sees nothing in another without grief to himself; the more he hath, the more he thinks he hath not; the fuller his Coffers are, the emptier he judgeth them; he as much wants what he hath, as what he hath not; the seasonableness of Wether and fruitfulness of Seasons trouble him, because others partake of God's Providence; he prays for a Dearth or Famine, that his commodities may sell for more than he values his Soul at; he hates the Rich, because he hath not somewhat they possess; he hates the Poor, because they crave away his Life: As for Spiritual matters, he counts Salvation itself not worth one years' Extortion. This Sin of Covetousness may be in the Poor as well as in the Rich, when they use ungodly shifts and unlawful means to store themselves with Meat or Money, or any other thing, which is right Covetousness; and when they murmur and grudge at their condition, not bearing the burden of Poverty patiently, murmuring also at him that sendeth it: for whosoever disdaineth his present state, because it is not higher, richer and better, is covetous: This was the sin caused the Rich man to forgo the Saviour of Mankind, rather than his Temporal Possessions; this makes it is as difficult a matter for the Rich to enter Heaven, as a Camel the Needle's eye; this made Achan play the Thief; this brought him to so fearful an end, Josh. 7.25. This brought the leprosy on Gehazi, and Judas to his own Gallows, Mat. 27.5. This is the occasion of all corruptions in all Professions, in all Ages, in all degrees of men, indeed the very Root of all evil. Thou shalt not Covet] The cogitation or motion of the heart is of three sorts; viz. 1. Some glancing or sudden thought suggested to the mind by Satan, which suddenly vanisheth away, and is not received of the mind: The signs to know and distinguish these diabolical Temptations from the motions of our own Flesh, may be such as these; viz. 1. They are sudden, and come into the mind without any object leading thereunto. 2. They are often, yea thousands of times iterated without intermission, to the enfeebling of the faculties of mind and body, and weakening of the senses. 3. They are motions oft horrible to Nature, as to Murders of others or ones self. 4. They move to things unpleasing, tedious and irksome. 5. They are violent, and enforce almost to the doing of that unto which we are moved. 2. The Second is a more permanent Thought or Motion, the which as it were tickleth and inveigleth the mind with some inward joy. 3. The Third is a cogitation drawing from the Will and Affection full assent to sin. Now we are to understand this Commandment of the Second sort of Motions only: for the First sort, being a sudden thought suggested to the mind by Satan, is no sin of ours, but the Devils: And the Third kind, which have consent of Will, belong to the Five former Commandments. In this Commandment are prohibited these and the like sins; viz. 1. Concupiscence itself, namely, Original corruption, in as much as it is hurtful to our Neighbour, Jam. 1.14. 2. Each corrupt and sudden cogitation and passion of the heart, springing out of the bitter root of concupiscence, Gal. 5.17. To this place appertaineth Satan's suggestion, if after the first offer it be entertained and received in the Closet of the heart. 3. The least cogitation and motion, the which, though it procure not consent, delights and tickles the heart: Of this kind are these foolish Wishes, I would such a House were mine, Such a Living, Such a thing, etc. And hitherto may we refer all unchaste Dreams, arising from the force of concupiscence. Here are comcommanded 1. A pure heart towards our Neighbour, 1 Tim. 1.15. 2. Holy cogitations and motions of the Spirit, 1 Thess. 5.23. Eph. 4.23. 3. A conflict against the evil Affections and Lusts of the flesh, Rom. 7.22, 23. 2 Cor. 12.7. That we may be the better preserved from this sin of coveting, 1. Let us consider our unworthiness of those things we have of our own, be they never so mean in respect of the superfluity of others. 2. Let us consider the Providence of God, which appoineth for every one as he seethe most fit and convenient. 3. Let us consider the deceitfulness of our own hearts, which, for aught we know, would not be fully satisfied, did we enjoy what we covet. 4. Let us shut our eyes against the beholding of tempting objects; for by the outward senses, the fire of concupiseence is kindled within us; and withal, let us ardently and constantly pray for the extinguishing of this fire, and to have a fire of heavenly desires kindled in us. The covetous are Idolaters two ways; viz. 1. Because they prefer their Riches in their affection before God, the gift before the Giver; depending more on them then on God, trusting in them as in God. 2. Because they account their life to consist in their Riches, and to rest upon their Wealth, rather than to stand on the Providence of God, failing of all hope, and comfort and joy, when their Wealth faileth them. This was Satan's bait even to our Saviour Christ himself, to tempt him to Idolatry, when he offered him the Kingdom of the World, and the glory thereof. The evils of covetousness; viz. 1. It setteth the mind upon a Rack, fretting, fuming, vexing, tormenting, disordering, disquieting and distempering itself. 2. It bewrayeth much impiety and infidelity, that their hearts are destitute of true godliness, whatsoever show they make to the contrary, 1 Tim. 6.6. Ps. 119.36. Jam. 1.27. for the soul which is heavenly in them, is made earthly. 3. There is no sin which a covetous man will not commit for his gain, therefore the Apostle calls it the Root of all evil, 1 Tim. 6.10. it is in effect the breach of the whole Law, it setteth up a strange or false god in the heart, therefore it is called the worshipping of Images, Col. 3.5. and the covetous person an Idolater, Eph. 5.5. he will Swear, Curse and Blaspheme to get an Halfpenny, Prov. 30.9. he regardeth the Sabbath not so much as his Purse-strings; nay he will damn his Soul to fill his Purse, Amos 8.5. This was the cause of lying in Gehazi, 2 Kings 5.25. of Murder in Ahab, 1 Kings 21.19. of Treachery in Judas, Mat. 26.15. of Theft in Achan, Josh. 7.21. of Apostasy in Demas, 2 Tim. 4.10. The thoughts of the heart being chief concerned in this Commandment, consider three ways to discern the thoughts that are conveyed into the mind by the Devil: 1. They come speedily, as lightning into a house, and in a manner forced into the mind, as that the party cannot avoid them; and they come into it again and again, yea a thousand times a day. 2. Because they are directly against the light of Nature, the sparks whereof are not quite extinct in us by sin, for every man thinks reverently of God by Nature. 3. At the first conceiving of them the party is smitten with an extraordinary fear, his flesh is troubled, and oftentimes sickness and faintings do follow. Unclean thoughts, which have their residence in the mind of man, are of two sorts; viz. 1. Inward, and such as have their Original from the flesh, and arise of the corruption of man's Nature, though stirred up by the Devil: These at the very first conceiving are our sins, though they have no long abode in the heart. 2. Outward, and are such as have relation to an outward cause or beginning: Of which sort are those evil thoughts that are conveyed into the mind by the Devil, and if we take no pleasure in them, nor yield consent unto them, they are not to be accounted our sins but the Devils, by whom they were suggested. Divers are the kinds of wicked Thoughts: These three are the most common; viz. 1. Voluptuous, set upon Vanities, Pleasures, Delights, Sports, and such like. 2. Ambitious, set upon Pride, aspiring after Honour, who shall be greatest. 3. Malicious, enviously bend towards others, seeking to do Mischief. The Conditions required in Wishing Evil against others, that our Thoughts may not be evil; viz. 1. All Imprecations or evil Wish, which are made absolutely without some Prophecy or special Revelation, are Sins. 2. They must be done without private hatred and desire of Revenge. 3. They must be done in respect of God's glory only, and the preservation of the true Church. 4. We must not imprecate, or wish evil, as it is an evil; as it is the Destruction of them against whom we wish it. Two special Rules to guard and keep the heart safe from evil thoughts: 1. That the Word of God dwell plentifully in us, by daily meditation of the Commandments, Promises and Threaten revealed in the same. 2. To establish our Thoughts by counsel, Prov. 20.18. that is, not once to think or conceive so much as a thought, but upon advice and direction taken at God and his Word. This Rule we must practise in the use of our Senses, Speeches and Actions. Can man be, when the Heart gives not consent, Guilly the Breach of this Commandment? 'Tis so: for since our Parents fell, we all Are subject to this Sin Original; ●et so, as first we must take pleasure in This new conceived Embryo of Sin: ●r if we hate the Thought, strive to reject The Motions that do on our Hearts reflect, The Sin is Satan's, and not ours; for we Not tickled with this thought of Sin, are free. CHAP. VI Of God's Love to Man, of Election, Creation, Redemption, Vocation, Justification, Sanctification, Adoption, Regeneration, Conversion from Sin to Good Works, Repentance, and New-Obedience. I. THe greatest Evidence of God's Love that could be given, consisteth in the Forgiveness of Sin, which is well known to all that know the end of Christ's coming (which was to save Sinners, 1 Tim. 1.15.) and the extent of this Love of God reacheth to all Sins (except that against the Holy Ghost) which neither is unremissable in its own nature as it is sin, but as the party so sinning is uncapable of Repentance, and consequently of Mercy; so that there is no sin (that excepted) but cometh within the compass of God's Mercy and Pardon upon Repentance: The Reason is, because the Mercy of God is greater than all sins whatsoever, and the Sacrifice of Christ is a sufficient Price of Redemption for all; his blood cleanseth from all sin, 1 Joh. 1.7. From this extent of Gods Love it may be well inferred, That Man's destruction is of himself, either because he maliciously despites the Spirit of Grace, or wilfully rejects the offer of Pardon. In the order of Redemption God hath made man's sin pardonable, but man by his impenitency makes it not to be pardoned; for God excludeth none from the participation of his Mercy, his Pardon being offered to all; which yet must be understood of God's outward Dispensation and Manifestation of his Mercy by the Ministry of the Word, wherein no difference is made betwixt persons, nor exemption of any: So as it calleth not into question the Secret Counsel and Eternal Decree of God. Again, it must be known, That it is to be referred to the several degrees, sorts and conditions of men, betwixt which God maketh no difference; as Honourable, Mean; Rich, Poor; Learned, Unlearned; Old, Young; Free, Bond; Male, Female; Magistrate, Subject, etc. Lastly, it is to be applied to the All sufficiency of Christ's Sacrifice, which is available to take away the sins of the most notorious sinners that can be, as well as any other sinners. God's love to Man appears both 1. In this life, 1. Before the Fall, in making us after his own Image. 2. After the Fall, by repairing his Image again in us, which we had lost. 2. In the World to come, by crowning us with Immortality; for the Goodness of God endureth for ever, Psal. 103.17. God's love to Man opened in the Scripture by these degrees; viz. 1. God hath no pleasure in the death of the wicked, but that the wicked turn from his way and live, Ezek. 33.11. 2. That he deferreth, mitigateth, and taketh away punishments, inviting all men to Repentance. 3. That he debaseth himself to relieve our infirmities, by his Spirit, Word, Sacraments and Miracles. 4. That he embraceth with singular love his Chosen, so that he saveth and delivereth them for ever from sin and all Evils, and comforteth all in Afflictions, Rev. 7.21. 5. That he chose rather to bring to pass this our Delivery even by the Incarnation and Death of his only begotten Son, then that all Mankind should perish, Joh. 3. 6. That he promiseth and performeth all those things of his own free goodness, Exod. 34.19. 7. That he doth those things towards sinners, not only unworthy of them, but even his Enemies, Rom. 5.10. Two things which highly commend God's love; viz. 1. The Freeness of his Grace, which is every way so free, that the Goodness which he showeth to his creature, is altogether of himself, and from himself, Joh. 3.16. Rom. 5.10. when there was none to mediate for us, Gen. 3.15. God offered Grace, and freely gave his Son to be a Mediator. This is to be opposed against man's unworthiness. 2. The Riches of his Mercy, which are unutterable, unconceivable; according to God's Greatness so is his Mercy, Infinite, and reacheth above the Heavens; so as he may be said to be Rich in Mercy, Eph. 2.4. Abundant in Goodness, Exod. 34.6. This is to be opposed to the Multitude and the Heinousness of our Sins. God is Rich in Love and Mercy to Man divers ways; viz. 1. Because he doth perform more effects of his Love, in regard of himself, than we have need of, or our misery require; for to the Remission of sins a simple Pardon had been sufficient, but hereto he adds the gift of his Son by his death to satisfy for us, by his Spirit to Regenerate and Sanctify us, etc. 2. He doth never cease to communicate his Love unto us, it is never dry. 3. He Loves us for our own good, having no need of us, he gets nought by it. 4. He Redeems us from all sins, gives us Faith and Repentance freely, we deserve it not. 5. He Died for us even when we were his very Enemies, the Children of wrath. 6. He Prevents us with his Grace, when we sought not to him for it. 7. He Bestows Temporal Favours, and withholds present Afflictions from the Reprobate. 8. He Prosecutes us with his Love unto the end, and in the end gives us the Salvation of our Souls, the end of our Faith. The consideration of God's Love, must Teach us these Duties; viz. 1. To beware of all sin, whereby we do offend and displease our God who is so gracious unto us. 2. To trust God with our Lives, Healths, Bodies, Estates, and all we have for Food, Raiment, and Protection in the sober use of all lawful means. 3. To seek for help and succour from God in all distresses and want. 4. To love so bountiful a God, yea to enforce our hearts to all duties of love to him. 5. To be thankful to God for all good things we enjoy; for whatever good we have, comes from him. 6. We must labour continually in heart and life to walk worthy of the Lord, and to please him in all things, being fruitful in all good works, Col. 1.10. The Duties required of such of us to whom God's Love hath been specially manifested, in raising us who before were weak and contemptible in the world, to be Instruments of his Glory; viz. 1. We must confess ourselves miserable by Nature, and no good thing in us to raise up ourselves above others, being no way better than others. 2. We must consider, That whatsoever we have, it is God's gift, we have received at his hands, it cometh down from above; and therefore let us not glory as if we had not received it, 1 Cor. 4.7. 3. We must walk worthy of our Calling, even of those Mercies which we have tasted, and acknowledge ourselves to be unworthy of them. 4. We must be humble in our own eyes, and not boast of any thing in ourselves, or in our own merits, nor think ourselves worthy to be regarded of him. 5. If we be thankful for lesser Mercies, we may be assured of greater and of fatter blessings. 6. We must keep a Register of his blessings, and so settle them in our hearts, that we forget them not, but may thereby be provoked to set forth his praise. II. ELection is a Decree, in which God, according to the good pleasure of his Will, hath certainly Chosen some men to Life Eternal in Christ, and that for the praise of the glory of his grace, Eph. 1.4, 5. God Decree is that by which God hath necessarily, and yet freely from all Eternity, Isa. 46.10. determined all things: Howbeit, the Decree of God is the first and Principal Cause of all things, yet it doth not take away the nature and property of second Causes, Eph. 1.12. Mat. 10.29. Rom. 9.2. but brings them into a certain order, that is, directeth them unto the determinate end, whereupon the effect of things are contingent or necessary, as the nature of the second Cause is. When Christ was offered freely to every man, and one received him, and another rejected him, than the Mystery of Election and Reprobation was Revealed: The Reason why some received him, being, Because God gave them a heart, which to the rest he gave not; but in point of offering of Christ, we must be general, without having respect to Election. So that Predestination is the Decree of God, in as much as it concerns man, by which God hath ordained all men to a certain and everlasting estate; that is, some to Salvation in his Son, 1 Thess. 5.9. others to condemnation, for his own glory and their sins, Rom. 9.22. Reprobation is God's Decree, in the which, because it so pleased him, he hath purposed to resuse some men by means of Adam's Fall and their own Corruptions, for the manifestation of his Justice, Prov. 16.4. 2 Cor. 13.5. Again, Election is the eternal, unchangeable, free, and most just Decree of God, whereby he hath decreed to convert some to Christ, to preserve and keep them in Faith and Repentance, and by him to give them Eternal Life. So Predestination is an Eternal Decree or Purpose of God, in time causing effectual Grace in all those whom he hath Chosen, and by this effectual Grace bringing them infallibly unto Glory. Predestination being thus an immanent and eternal Act of Divine Understanding and Will, cannot be conceived as dependent upon any foreseen Temporal Acts of man's ; for Election findeth or considereth all mere men in one and the selfsame condition; and it is the Grace prepared for them in Predestination, which maketh the predestinate become holy and happy men. They who will have God in his Divine Predestination to behold all men, and elect those men consequently, whom he considereth as believing and persevering in Faith and Holiness unto the last gasp, are in an Error: for our Election is not grounded upon any foreseen acts in us of Obeying, Believing, Persevering, and the like, but these acts are grounded upon our Election; for whoever is predestinated to Salvation, is also predestinated to the Grace of Believing, Obeying, and the like, otherwise it were a conditional Predestination, but there is none such, for whoever is elected to Salvation, is predestinated also to the means of Salvation. God in his most gracious Decree of Election, is as absolutely and certainly ordaining men unto Saving Grace, as unto Everlasting Life and Glory. And this Grace prepared for the Elect in Gods Eternal Predestination, and bestowed upon them in the Temporal Dispensations, so causeth their Belief, Repentance, Perseverance, as that it imposeth no necessity or violent coaction upon the Wills of men, but causeth their free and voluntary Endeavours. All that are inwardly and effectually called, are Elected; but many are called only outwardly, few such are chosen. Now that God hath chosen some, and passed by others, he is not at all cruel; for he owed not his Grace to any, but justly might have suffered all Mankind to have perished. That some are Elect and some Reprobate, is known unto us in general, but not in special, whether this or that man be; but of our own Election every of us not only may, but aught to be in special certain and assured, whereof he may be by the effect, which is Conversion, that is, true Faith, and true Repentance. Now if any one shall think that the Election of some before others, in regard of God's special Mercy, came from this, That God foresaw something in them which was not in the others; let him hear what Moses saith to the Jews, The Lord did not set his love upon you, nor choose you for your multitude, but because the Lord loved you, and would keep the Oath which he swore to your fathers, Deut. 7.7, 8. And in Mat. 7.23. Christ saith of some, I never knew you; yet speaking of others, he saith, I know my sheep, Joh. 10.14. And again, I know whom I have chosen, Joh. 13.18. and Paul saith, The Lord knoweth who are his: From which places we may safely gather, That the Lord puts a difference betwixt man and man, Angel and Angel, acknowledging some to be his own, and denying the same of others. If God himself had not avouched this in his Word, no man might have taught it; but being here plainly propounded, it is with all reverence to be acknowledged and received: whereof no other Reason can be given, but God's good pleasure alone, Mat. 11.25, 26. For, Jacob hath he loved, and Esau hath he hated; neither did this difference come from their works, either good or evil, for this difference God put between them, before either of them had done good or evil; but it is wholly ascribed to the Will of God, who will have mercy on whom he will have mercy, and whom he will he hardeneth, Rom. 9 Neither must this seem strange unto us, for we permit unto men to use their own discretion in their own Affairs, and can we think it unreasonable in the Creator to use his touching his Creature? Thus our whole Salvation is of God's Freegrace, which in Christ is the Fountain from whence it floweth, yea it is the Beginning, Continuance and Ending of our Salvation: So that as for any foreseen Faith and Goodworks, they are not causes of our Election, but fruits and effects thereof: for what Faith or Goodworks could be foreseen in the Sons of Wrath, born dead in Sins. God chose us not because he knew we would believe hereafter, but to the end we should believe, that is, that he might bestow upon us Faith, and so save us in his Son, Eph. 1.4. Tit. 1.1. Acts 13.48. and Faith is the gift of God to us, and the work of God in us, Joh. 6.29, 44. And if Faith foreseen were the cause of Election, than Infidelity foreseen were the cause of Reprobation, which is false, because then all Mankind should be reprobated and rejected, forasmuch as the whole Mass of Mankind sinned, and God could foresee nothing in it as of itself but Incredulity and Unbelief. Neither is our Election of Merit, which is a work undue, to which we are not bound, making the Reward and Recompense that was not due to be due; but all we can do is due unto God, for our Spiritual life is called a Debt unto him, both in respect of Creation, Redemption and Glorification; therefore neither is our Salvation of Merit, but of Gods own Freegrace. Neither is our Election of any in us to good, for there is not any cooperation (as the bold Papists affirm) of man's with God's Freegrace in the first act of our Conversion, but God does all, and we nothing in good things, save as Instruments: for, God worketh both the will and the deed; he preventeth us with his Grace, prepareth us by his Word, inclineth us by his Spirit, and worketh both the beginning and ending of our Salvation: For Election, Vocation, Faith, Adoption, Justification, Sanctification, and Eternal Glorification, are never separated in the Salvation of any man, but like inseparable Companions go hand in hand. Now the Elect regenerated and once come unto the Church of the Saints, may sometimes fall from it, but they can never forsake it wholly, because they never so fall, as to become the Enemies of God and the Church; nor finally, because they persist not in this Apostasy, but at length return to Repentance: Thus was it with David and Peter. Lastly, the Notes of Election are Vocation, Justification, Sanctification; and all they who are elected unto Salvation, if they come unto the years of discretion, are called outwardly by God's Word, and inwardly by his Spirit. Of this Election Christ Jesus is the Foundation, 1 Thess. 5.9. The Decree thereof is that Book of Life, wherein are written the Names of the Elect, Rev. 20.12. 2 Tim. 2.19. And the execution of this Decree is an Action, by which God, even as he purposed with himself, worketh all those things effectually, which he decreed for the Salvation of the Elect: For they whom God elected to this end, that they should inherit Eternal Life, were also elected to those subordinate means, whereby, as by steps, they might attain this end, and without which it were impossible to obtain it, Rom. 8.29, 30. Election is twofold: 1. Eternal, whereby God out of the Lump and Mass of Mankind, hath before all Worlds chosen out some to life Eternal. 2. Temporal, 1. To some certain Office, Joh. 6.70. chosen to the Apostleship: All such are not Redeemed by Christ. 2. Out of the World into the Church, Joh. 15.19. Such are Redeemed by Christ. Of Eternal Election: 1. The Efficient Cause is the everlasting Purpose of God, Rom. 9.11. 2. The Material Cause is the Blood of Christ, 1 Tim. 1.18, 19, 20. 3. The Final Cause, or End, why both God the Father hath loved, and Christ for his Elect hath suffered, is the Glory of God and Salvation of man, Eph. 1.5, 6. Rom. 8.29. The chief effects of Election, are 1. Justification by Faith in this life, and Glorification in the life to come. 2. A Conformity to the Image of Christ, in suffering here, and enjoying glory hereafter. Indeed the Effect of our Election, is the whole Work of our Salvation, and all the Degrees of our Redemption; viz. 1. The Creation and Gathering of the Church. 2. The sending and giving of Christ the Mediator, and his Sacrifice. 3. The effectual Calling of Men to his Knowledge. 4. Faith, Justification, Regeneration, and Goodworks. 5. Raising unto Glory, Glorification, and Eternal Life. The means whereby to come to the Assurance of our Election, as it is set down in the 2 Pet. 1. viz. 1. Faith, to put our sole trust and confidence in God only. 2. Virtue, an upright doing of the Works of the Moral Law. 3. Knowledge, whereby to carry ourselves warily before men. 4. Temperance, in natural Appetite, in Meat, Drink, Apparel, etc. 5. Patience, a moderation of sorrow in enduring Affliction. 6. Godliness, whereby we Worship God in the Duties of the First Table. 7. Brotherly Kindness, to embrace God's Church and the Members thereof. 8. Love, whereby we are well-affected to all men, even to our Enemies. The three principal grounds of Assurance of Salvation in the First of John: 1. He that hath communion of fellowship with God in Christ, may be undoubtedly assured of his Salvation, 1 Joh 5.11. 2. He that is the Adopted Son of God shall be saved, 1 Joh. 3.2. 3. They that are assured of the love of God to them in particular, may also be certainly assured of their Salvation, 1 Joh. 4.9. From the Doctrine of Election follow two weighty Points to be known and believed; viz. 1. That the Promise of Remission of Sins and Everlasting Life in the Messiah, is not universal to all, but indefinite to many of all sorts, kinds and estates: for if the Promise pertaineth to all, then there can be no distinction between Man and Man, People and People, in regard of Mercy; therefore the Opinion of Universal Grace, is erroneous. 3. That though Christ died for all (for so the Scripture saith) yet he died not effectually for all, but for all that have God's Grace to make his Redemption effectual to them by such effectual Faith as is required to the right Application of Christ's Merits. Lastly, that we may not with the vulgar run into popular Error touching this weighty Point, consider these two things: 1. That our Church doth not teach, That God doth simply ordain any to Hell fire; but touching Reprobation, the Doctrine is this, That God hath decreed and purposed to glorify his Name in the due and deserved condemnation of some. 2. That no man from the Doctrine of Predestination take occasion to live as he list; for in God's Decree the end and the means that bring men to that end go always together, and must never be severed; and therefore such as are ordained to Salvation, are ordained to the means thereof, Rom. 8.30. therefore they sin most grievously, that upon the immutability of God's Decree, take occasion to live profanely. Hezekiah, though he had a promise of Fifteen years' addition to his life, yet neglected not the means of Recovery, to cure his Sore, and to preserve his life. III. THe Creation, is that by which God made all things very good, of nothing; that is, of no matter which was before the Creation, Gen. 1.1. God's manner of creating, as also of governing, is such, as that by his Word alone, he without any Instruments, Means, Assistance or Motion, produced all sorts of things: For to will any thing with God, is both to be able and to perform it, Heb. 11.3. Psal. 148.5. The goodness of the creature is a kind of excellency, by which it was void of all defect, whether Punishment or Fault. The Creation is of the World, or Inhabitants in the World. The World is a most beautiful Palace, framed out of a deformed Substance, and fit to be inhabited. The parts of the World are the Heavens and the Earth. The Heavens are threefold; The first is the Air, the second the Sky, the third an Invisible and Incorporeal Essence, created to be the Seat of all the Blessed, both Men and Angels; this third Heaven is called Paradise, 2 Cor. 12.4. The Inhabiters of the World are reasonable creatures, made according to Gods own Image; they are either Angels or Men, Gen. 1.26. Job 1.6. the Image of God, is the goodness of the Reasonable Creature, resembling God in holiness, Eph. 4.24. The Angels each of them being created in the beginning, were settled in an upright estate. Man also, after he was created of God, was set in an excellent estate of Innocency: he was created perfect both in Body and Soul, and so had continued, had he stood still in Righteousness: His Soul is an Incorporeal Understanding, and an Immortal Substance, infused by God into an Instrumental Body, to inform and quicken it for the operation of certain motions and actions external and internal, by and without the ministry of the Body, constituting one person, namely, Man: for whose perfection it was sufficient, if he knew all those things concerning God and his Works, which God would have him to know; not that he should know all things, for that had not perfected Man, but transformed him into God. The same is to be conceived and thought concerning the perfect Wisdom, Righteousness and Blessedness of Angels. Touching the Creation of Angels, observe these things; viz. 1. Their Nature: Angels are Spiritual and Incorporeal Essences, Heb. 2.16. & 1.7. 2. Their Qualities: They are wise, 2 Sam. 14.17. They are of great might, 2 Thess. 1.7. 2 Sam. 24.17. 2 Kings 19.35. They are swift and of great agility, Isa. 6.6. Dan. 9.21. and they are wonderfully full of clarity. 3. They are Innumerable, Gen. 32.1. Dan. 7.10. Mat. 26.53. Heb. 12.22. 4. They are ever in the highest Heaven, where they always attend upon God, and have society with him, Mat. 18.10. Psal. 68.17. Mark 12.25. 5. Their Degree: That there are degrees of Angels it is most plain, Col. 1.16. Rom. 8.38. 1 Thess. 4.16. But it is not for us to search who, or how many be of each Order, neither ought we curiously to inquire how they are distinguished, whether in Essence, Gifts or Offices, Col. 2.18. 6. Their Office: which is partly to magnify God, and partly to perform his Commandments, Psal, 103.20, 21. 7. The establishing of some Angels in that integrity in which they were created. Touching Man in the estate of his Innocency, these things are most chief to be regarded; viz. 1. The Place: The garden of Eden, that most pleasant garden, Gen. 2.15. 2. The Integrity of Man's nature, which was created in Righteousness and true Holiness. This hath two parts: 1. Wisdom, which is a true and perfect knowledge of God and of his Will, in as much as it is to be performed of man, yea and of the Counsel of God in all his creatures, Col. 3.10. Gen. 2.19. 2. Justice, which is a conformity of the Will, Affections and Powers of the Body to the Will of God. 3. Man's dignity consisting of four parts; viz. 1. His Communion with God, by which as God rejoiced in his own Image, so also man did fervently love God. This is apparent by Gods familiar conference with Adam. 2. His Dominion over all the Creatures of the Earth, Gen. 2.19. Psal. 8.6. 3. The Decency and Dignity of the Body, in which, though naked, as nothing was unseemly, so was there in it imprinted a Princely Majesty, Psal. 8. Gen. 2.25. 1 Cor. 12.23. 4. Labour of the body without pain or grief, Gen. 3.17, 19 4. Subjection to God, whereby man was bound to perform obedience to the Commandments of God: which were two; The one was concerning the two Trees; the other, concerning the Sabbath, Gen. 2.3. 5. His Calling, which is the Service of God, in the observation of his Commandments, and the dressing of the garden of Eden, Prov. 16.4. Gen. 2.15. 6. His Diet was the Herbs of the Earth, and Fruit of every Tree, except the Tree of Knowledge of good and evil, Gen. 1.29. & 2.17. 7. His Free-choyce, both to will and perform the Commandment concerning the two Trees, and also to neglect and violate the same, whereby we see that our first Parents were indeed created perfect, but mutable: for so it pleased God to prepare a way to the execution of his Decree. There are four kinds of creatures in this world; viz. 1. Bare and naked Substances without Life, Sense or Reason, as Sun, Moon and Stars; the Sun serves the Plants, the Plants the Beasts, the Beasts Man, and he God. 2. That have Substance and Life, but no Sense nor Reason, as Plants, Trees, Herbs. 3. That have Substance, Life and Sense, but no Reason, as Beasts of the Land, Fish of the Sea. 4. That have all, as Substance, Life, Sense and Reason, as Man. Every Creature is good: 1. Partly by Creation, as Sun, Moon, Water, Earth, Meat, Drink, etc. 2. Partly by Ordination: Thus the Evil Conscience, Hell and Death, are good, because they are ordained of God for the execution of his Justice, though in themselves and to us they are evil. In Creatures there is a twofold goodness; viz. 1. A general and natural goodness, whereby God accepted and approved all Creatures. 2. A more special and moral goodness, Revealed in the Moral Law. Or thus: 1. Uncreated, which is God himself, being absolutely and perfectly good. 2. Created, whereby the Creature is made good, being the fruit of that goodness which is essentially in God. What the Image of God in man is; viz. 1. The Soul itself, together with the faculties thereof, endued with Reason and Will. 2. In the Soul, Wisdom and Knowledge of God, his Will and Works; even such as God requireth of us. 3. A conformity with the Law of God, or Holiness and Righteousness, under which are comprehended the heart and all affections. 4. Felicity without misery and corruption; perfect Blessedness, joy, and abundance of all good things, and glory, wherewith the Nature of man was adorned. 5. The Rule and Dominion of man over the creatures. The remnants of the Image of God in man; viz. 1. The Incorporeal Substance of the Soul, together with the Powers thereof. 2. Many Motions, as of those things which we know by Sense, as are Natural Principles; some Motions also of God, his Will and Works. 3. Some prints of Virtues, and an ableness concerning outward discipline and behaviour. 4. The Fruition of many good things. 5. The Dominion also over the creatures is not wholly lost. God hath preserved those Remnants of his Image in us for these Reasons; viz. 1. That they might be a Testimony of the Bounty of God towards those who were not worthy of it. 2. That God might use them to the restoring of his Image in Man. 3. That they might leave the Reprobate without excuse. The Repairing of the Image of God in us, is the work of all three Persons, and is in this manner; viz. 1. The Father restoreth it by his Son. 2. The Son by the Holy Ghost immediately regenerating us, 2 Cor. 3.18. 3. The Holy Ghost by the Word; the Gospel is the power of God unto Salvation, Rom. 1.16. 4. In this Life it is only begun in the chosen, augmented to their lives end, and perfected in the end, as concerning the Soul, but as concerning the whole man at the Resurrection. The use of the doctrine of man's creation; viz. 1. We must know, That man was created without sin, lest God be imagined the Author of sin. 2. Whereas man's body was fashioned of clay, let us think of our frailty to abhor Pride. 3. Seeing Gods workmanship in man is so admirable, let us not make it a Sty of Devils. 4. Seeing God would have Mankind consist of two Sexes, let each have his due place and honour. 5. Since man was created the Image of God, let his glory be acknowledged, and let it not be made the Image of Satan. 6. Since God's Image in man is impaired by sin, let us bewail the greatness of this unthankfulness. 7. Seeing the glory restored us by Christ, exceeds our loss by Adam, let us much the more exceed in thankfulness, profit and increase in godliness. 8. Seeing the creatures were created for man's use, let us use them as the Creator hath commanded, and not abuse them to the satisfying of our Lusts. 9 Seeing the Soul is created more excellent than the Body, let our chiefest care be for the good of our Souls. 10. Seeing the end and blessedness of man is the participation and communicating of God, his Knowledge and Worship, let us thither refer all our life and actions to the glory of our Creator. 11. Seeing part of Mankind are vessels of Wrath, let us magnify the goodness of God that we are vessels of Mercy. 12. That we may learn and begin these things in this life, tender and help forward the common Society and Salvation of others, for which we are born. 13. Since we were created higher than other creatures, little lower than Angels, let us show forth this excellency by an answerable holiness. iv REdemption is a Deliverance from our Sins, by the Imputation of the Pains and Suffering of the due punishment thereof in the person of our Mediator: For Redemption is ascribed unto the Son, because he is that person which executeth the Fathers will concerning the Redeeming of Mankind, and doth immediately perform the Work of our Redemption; for the Son only was sent into the Flesh, and hath paid the Ransom or Price for our sins, not the Father nor the Spirit. Now Christ is called the Redeemer of all Mankind, not because all are actually Redeemed by him, but because no man is Redeemed by any other but Christ only; the meaning is, he is the only Redeemer of all men who attain this great benefit of Redemption and Salvation: Or, he Redeemed all men; that is, in regard of the Sufficiency of that he did and suffered, for his Passion being suitable to his Person, his dying was more than equivalent to all the Worlds perishing everlastingly in Hell: So that wicked men and unbelievers are not hereby secured, but more justly and deeply damned, as treading under foot the Son of God, and profaning his Blood: For though Redemption be virtually Universal, yet the Faithful only have their part in it, being ineffectual to them as have not the grace of God to receive it. Thus the Sun giveth light generally to all the World, yet are there many particular persons that enjoy it not. But all that are eternally chosen out of the World into the Church, and continue using the means of Salvation, are Redeemed; it is otherwise in respect of all chosen temporally to a certain Office in the Church, as it was with Judas. Thus Christ in his Passion and Death offereth himself to all, but is given only to the Elect; to all by the Preaching of the Gospel, but he is the Saviour only of the Faithful, Rom. 1.16. Now the cause that moved God to send this Redeemer, was not any foreseen Faith or worthiness of man, nor any merit or desert by good Works, nor any inherent Righteousness in us, but the Freegrace and Favour of God, his own Infinite and Incomprehensible love and goodness. Redemption is twofold; viz. 1. Corporal, such as that of the Israelites from Egypt. 2. Spiritual, which is understood of our deliverance by Christ, typified in the former. Redemption may be four ways; viz. 1. When the Captive is sent away freely and voluntarily: Sin and the Devil would never let us go so. 2. When one Captive is exchanged for another: No creature could be an exchange for man. 3. By a violent taking away of the Captive by force: Thus only man was not delivered. 4. By paying a Ransom: And this way were we Redeemed by Christ; for the Devil did hold us Captive by right for Sin, till Christ paid his Blood, Eph. 1.7. Col. 1.14. Christ is said to Redeem us three ways; viz. 1. Because he alone is both God and Man, so is neither the Father nor the Holy Ghost, which was necessary to the Work of our Redemption, Acts 20.28. 2. He alone was appointed of the Father to work our Redemption, Heb. 3.2. 3. In the Redeemer two things are required; viz. 1. Power and ability to encounter and overcome the Enemy: This power was in Christ. 2. The right of Redemption, which is twofold; viz. 1. The Right of Propriety: This Right Christ hath in us as True God, it belonging to the whole Trinity. 2. The Right of Propinquity: and this Christ hath as True Man, and this he hath alone. Christ taketh away our sins three ways; viz. 1. By Imputation, whereby our sins become his, and his Righteousness made ours, 2 Cor. 5.21. 2. By Expiation and Propitiation, whereby he removed them out of the sight of God, 1 Joh. 2.23. 3. By Mortification, thereby removing them from us in this life, and in death by perfect Sanctification. Or thus; Christ's Blood doth save us from all sin: 1. By Expiation, which is the satisfying of God's Wrath due to sin, by bearing the heavy burden thereof, Phil. 1.8. He laid down his life for us, 1 Joh. 3.16. 2. By Sanctification, which is the virtual diffusing of his Blood in our hearts, and in every corner thereof, by the working of his Holy Spirit, to the cleansing of them from sin; so as it hath no more dominion over us, Rom. 6.3. This Redemption by Christ is Eternal in two respects: 1. In regard of Eternal Predestination, which was before the Foundation of the world. 2. In regard that the virtue of this Redemption doth extend itself from the beginning of the world unto the end thereof, neither is there any other to be looked for. In this doctrine of Redemption, consider 1. Who are Redeemed; and they only the Elect of all sorts of people, both before and since the coming of Christ. 2. Who hath Redeemed us; that is, Christ alone the onely-Mediator between God and us, as being the only Head of the Church. 3. That this Redemption is Spiritual from sin, the cause of Death Eternal, and from Satan the Author of Sin, and all the ill consequents of sin. 4. Only by the Blood of Christ, the only purgation from sin. 5. The cause moving Christ thus to Redeem us, which was the riches of his Grace. Christ Jesus hath made an Atonement between God and us by his Blood, and is thereby become our Advocate and Redeemer: 1. Because thereby God is well pleased and his wrath appeased, so that he accounteth Christ's Death as a full Price and sufficient Ransom paid for our sins, Mat. 3.17. Eph. 5.2. 2. Christ took the whole burden of our sins upon his shoulders, presenting himself before God in our person, and offering us to God in his person: So that he took upon him our Unrighteousness, and imputed to us his Righteousness, Isa. 53.4, 12. 3. There could otherwise be no Remission of sins: So that it is the Blood of Christ in the Suffering of the Cross that purgeth away our sins, Heb. 9.22. 4. Nothing but the Death of Christ could quench the scorching wrath of God, as a consuming fire kindled against us, and countervail his severe Justice, Heb. 9.5. In that Christ is said to be the lamb slain from the beginning of the world, is signified, 1. That he is in respect of the Application of his Merit a perpetual Sacrifice satisfactory, although the slaying itself is at a certain time. 2. He was slain typically from all Ages, in Types and Figures, which did shadow forth his Death to the life. 3. He was slain from the beginning in his Members, the Saints, as Abel, the Prophets, etc. 4. By the Eternal Decree of God the Father, he should expiate the sins of the world. The Doctrine of the Eternity of Christ's Redemption is a threefold Use: 1. Not to doubt of the Salvation of the Fathers in the Old Testament before Christ came. 2. Not to Judge, Censure or Condemn our Brethren. 3. Not to despair of God's Mercy. The delivery we have by Christ's Redemption, is fourfold; or Christ hath Redeemed us from a fourfold Bondage; viz. 1. From the Bondage of Blindeness and Ignorance by the light of his holy Spirit, Ezek. 18.2. Tit. 3.3. 2. From the Bondage of Sin, enduing us with a lively Faith, and regenerating us: From Sin, which is the perfect, both pardoning of Sin, that it may not for ever be imputed, and also abolishing of it in us by Regeneration or Newness of life, which is begun here, but to be perfected in the world to come. 3. From the Bondage of Death and Corruption by the work of his Redemption, Rom. 8.21. 1 Cor. 15.54. From Death, both from Desperation, or the Feeling of God's Wrath, which being in the wicked here begun, shall continue everlastingly; and from Corporal Death, and all Calamities and Miseries, by our Resurrection and Glorification. 4. From the Bondage of the Law, by taking away the exaction and strict urging of perfect obedience, Gal. 3.13. The use that we are to make of our Redemption: 1. To hate, loath and detest all sin whatsoever. 2. To glorify Christ both in Soul and in Body. 3. To live wholly unto him, not to ourselves. 4. To take heed of defiling ourselves again with sin. 5. To love Christ unfeignedly, willingly, perpetually. 6. To live and walk as becometh those that are Redeemed. The use that we are to make of the Freeness of Christ's Redeeming us without any desert of ours; viz. 1. Not to abuse God's Mercy by Carnal Presumption. 2. To accept of it, and Repent more speedily. 3. Never to Despair of this Mercy finally and totally. 4. To give all possible Praise and Thanks for ever for this unspeakable Mercy. V VOcation is that General Calling whereby a man is called out of the world to be a Child of God, a Member of Christ, and Heir of the Kingdom of Heaven. This Calling belongs to every one within the compass of the Church, not any one excepted: for this General Calling is the Calling of Christianity, which is common to all that live in the Church of God. An effectual Calling, or a Calling to Grace effectually, is, whereby a sinner being severed from the world is entertained into God's Family, Eph. 2.17, 19 Now though all the Called are Members of Christ, yet we must know, That of the Members of Christ some are living, some dying: A living Member of Christ, is every one Elected, which being engrafted by Faith and the Spirit into Christ, doth feel and show forth the power of Christ in him: A dying or decaying Member, is every one truly engrafted into Christ, who hath no feeling of the power and efficacy of the quickening Spirit in him; he is like to a benumbed Leg without Sense, which indeed is a part of man's body, and yet receiveth no nourishment. They who are effectually called, are only the Elect; for whom God Electeth, them he calleth in the time appointed for the same purpose. This Calling of the Elect being nothing else but a singling and a severing of them out of this vile world, and the customs thereof, 2 Thess. 2.13, 14. to be Citizens of the Kingdom of Glory after this life, Eph. 2.19. And this severing or choosing of the Elect out of the world, is then performed, when God by his holy Spirit endueth them with true saving Faith, Col. 2.7. Joh. 15.19. This effectual Calling to Christ and to his Gospel, in which the Elect are only called, is a benefit and effect of our Predestination; because it is by the Purpose and Grace of God which is given us in Christ, 2 Tim. 1.9. Rom. 8.30. it is not Universal to all, for Christ is Hidden Manna, Rev. 2.17. therefore effectual Vocation is definite and particular; and those only whom God had before predestinate, them he called, Rom. 30. So many as were ordained to life everlasting, believed, Acts 13.48. that is, were called unto the faith. It is not given to all to understand the mysteries of the kingdom, Mat. 13.11. These things are hid from most of the wise of the world, and revealed unto Babes, Mat. 11.25. All therefore are not called effectually. The Calling of God is threefold; viz. 1. God's general Calling, whereby he calleth all men to Repentance by the Gospel, and so to life Eternal, Rom. 8.30. & 11.29. 2. His particular Calling, when he calleth and assigneth men to some particular estate and duty, in Family, Church, or Commonwealth. 3. God calleth some men to some private personal Duty, which he designeth not to others, but to be done by them alone. Such a Calling had he assigned him that would needs be perfect, Go, sell all that thou hast, etc. And to Abraham, when he called him to leave his Country, his Kindred, his Lands and Possessions, etc. Heb. 11.8. For the better conceiving of the Nature of Effectual Vocation, consider these 6 Points; viz. 1. The Ground and Foundation of it, namely, God's eternal free Election of us unto life Everlasting, 2 Tim. 1.9. 2. The means thereof, both Preparing & Instrumental: 1. The Reading of the Scripture, serving to beget a general Historical Faith. 2. Afflictions in Body, Goods, Name. Friends or otherwise, tending to humble a man, and prepare his heart as soft ground. 3. The denouncing of God's Judgements, and Threats of the Law. 4. The Preaching of the glad Tidings of the Gospel, which is the most principal and effectual means of this special and effectual Vocation, 2 Thess. 2.14. 3. The Persons that are called, those are mentioned Rom. 30. namely, those whom he had before predestinated. 4. The Time of this Calling. The particular time of any man's Calling is not revealed, but laid up in the Secret Counsel of God, in whose hands Times and Seasons are; some at the Sixth hour, some at the Ninth, and others at the Eleventh, etc. Defer not therefore, but accept the Acceptable time. 5. Wherein this effectual Calling doth consist, viz. both in the outward and inward Calling; especially in the inward, when the heart is pierced, Psal. 40.6. from stone, changed into a heart of flesh, made tractable and pliable, Ezek 11.19. a heart like that of Lydia's, Acts 16.15. 6. The Excellency of this Calling, being a great work, as was the Creation of man at first, Rom. 4.18. 2 Cor. 4.6. yea, this effectual Calling goes beyond the work of our Creation: for here a man is taken out of the first Adam and set into the second; in the Creation God only called things that were not, as though they were; but here God calls not only things that are not, but things that would not, and refuse to be. To raise a man out of the Blood of Christ, is more than to raise Eve out of Adam's side; to raise a dead Soul from the death of Sin, far more glorious and powerful then to raise a dead body from bodily death; to raise a man to supernatural life, far greater than to a Natural only. The means whereby God executeth this effectual Calling; viz. 1. The Saving Hearing of the Word of God; that is, when the Word preached comes savingly to one dead in his sins, and does not so much as dream of his Salvation, Ezek. 16.6. Isa. 55.1. John 1.12. Rom. 7.7. 1 Joh. 2.27. Acts 16.14. Psal. 40.6. 2. The Mollifying of the Heart, which must be bruised in pieces, that it may be fit to receive Gods Saving Grace offered unto it, Ezek. 11.19. The heart is mollified by the Spirit of God, and bruised by the knowledge of the Law, of Sin, and the Punishment due for Sin, by a feeling of the Wrath of God for the same sins, and by a holy desperation of a man's own power in the obtaining of eternal life, Acts 2.37. 3. Faith, which is a miraculous and supernatural Faculty of the heart, apprehending Christ being applied by the operation of the Holy Ghost, and receiving him to itself, Joh. 1.12. The main duty of a Christian Calling are most chief these: 1. Invocation of the Name of God in Christ, Acts 9.14. 1 Cor. 1.2. 2. As much as possible we can, to further the good estate of the true Church of God, Psal. 122.6. 3. That every one become a Servant to his Brother in all the duties of Love, 1 Cor. 9.19. Gal. 5.13. 4. To walk worthy that Calling whereto God hath called us, Eph. 4.1. The use we are to make of Gods Calling; viz. 1. Seeing we are called of God himself in the Ministry of the Word, we must labour to join the inward Calling with it, which is higher than that, by having first a grief because we cannot believe; next a ready mind; then an endeavour to believe; and lastly a sorrow because we believe no more, and fail so much in the Service of God. 2. We must walk worthy of our Calling, being holy in our conversation, as he that hath called us is holy; and there must be the same end of our lives which is of Gods Calling, that is, to bring us to Heaven. The end of our being in the world, is to be called out of the world. VI JVstification is that benefit whereby God doth pardon and forgive us all our sins for Christ's sake, and doth acquit us and absolve us from the guilt of them, and doth accept us as Righteous before him in Christ: So that Justification is the Absolving of a sinner, believing in Christ, from sin and the guilt thereof, and the Imputation of the Righteousness of Christ unto him, and the Acceptation to Life Eternal, freely for the Merits of Christ, with application of Christ on our part by Faith. The Papists say, That Faith and Works both are required to Justify; we say, That nothing is required but Faith, and that Works follow Faith: They say, Faith and Works; we say, Faith only, but it must be an effectual Faith, that is, a working Faith. This Proposition (We are justified by Faith) being legally understood with the Papists, is not true, but Blasphemous; but being taken Evangelically, that is, with relation to Christ's Merit, it is true: For the correlative of Faith is the Merit of Christ, which Faith also as a joint relative or correlative respecteth, and as an instrument apprehendeth, being the true Object of Faith. Good Works and Faith are disjoined in the work of Justification before God, but they are conjoined in the whole course of our lives and conversation, both before God and Man. No work in man but Faith is required to his Justification, but it must be an effectual, that is, a Living working, not a dead Faith; and in our lives Faith and Works must go hand in hand together. In the Fire is both heat and light, yet in the warming of the body the heat hath force only, and not the light, which though to many other uses serves necessarily: Even so in a child of God are required both Faith and Works, but to justify him Faith only is required, though Works be necessary through his whole life; for they justify us before men, and give us a Testimony of our Justification before God, not only in our own hearts, but from the Lord, Jam. 2.21. We may not therefore content ourselves with a Faith in speculation, void of Works, for such is not true Faith. There is a twofold Justification; viz. 1. A Justification of the Person; so was Abraham justified by Faith. 2. A Justification of the Faith of the Person; so Abraham justified his Faith by his Works; his Works justify him that he was no Hypocrite; and as touching Sin, his Faith justifies him, and shows that he was made Righteous. Again, Justification is twofold; viz. 1. Legal, which is the working of a conformity with God, or with the Law of God in us, when as we are Regenerated. 2. Evangelical, which is an Application of the Evangelical Justice unto us, but not a transfusion of the quality into us: or, It is an Imputation of another's Justice which is without us, and an Absolving of us in Judgement. Christ's Righteousness is made ours by a double Application; viz. 1. The former is Gods, who in respect of that fulfilling of the Law performed by Christ, accepteth us, and applieth the same unto us. 2. We then also apply unto ourselves the fulfilling of the Law performed by Christ, when we are steadfastly persuaded that God doth impute, apply, and give it unto us, and for it imputeth us for Just, absolving us of all guilt. Christ is in respect of our Justification 1. As the Object or Matter wherein our Justice is. 2. As the Impellent cause, because he obtaineth. 3. As the chief Efficient cause, 1. Because he together with his Father doth justify us. 2. Because he giveth us Faith whereby we believe and apprehend it. We are justified by Christ's Merit only for these Reasons; viz. 1. For his Glory, that his Sacrifice might not be extenuated and made of less value. 2. For our Comfort, that we may be assured that our Justice doth not depend upon our own Works, but upon the Sacrifice of Christ only, for otherwise we should lose it many Millions of times. By Christ's Righteousness we are to understand two things; viz. 1. His Sufferings, especially in his Death and Passion. 2. His Obedience in fulfilling the Law, both which go together: for Christ in Suffering obeyed, and Obeying suffered. In Justification consider these five things; viz. 1. There must be Faith, whereby we may receive the benefits of God offered unto us in his Son; so we are justified, not for Faith as a Merit, but by Faith as an Instrument. 2. There is an Absolving of the Sinner from sin. 3. Then the Righteousness of Christ is imputed to him. 4. This Righteousness being imputed, God accepts us to life. 5. All this is freely for the Merit of Christ, excluding all Humane Merit or Worthiness in man whatsoever, freely by Grace not by Works, Eph. 5.8, 9 The Signs or Effects of Justification; viz. 1. The true and sincere loving of God, Luke 7.47. 2. Inward peace of conscience, Rom. 5.1. 3. Rejoicing in Troubles and Afflictions, Rom. 5.3. 4. Sanctimony and holiness of life, a practice of piety and godliness, Rom. 6.22. Two Reasons why the faithful cannot be justified by good Works: 1. Because Justification, and therefore Sanctification and Salvation, goeth before Good Works; for the Holy Ghost joining us with Christ, makes us fit, by Regeneration to do them: So that by Faith being made one with Christ, we are justified and saved by the Imputation of his most perfect Holiness and Righteousness, the effects or fruits whereof be the Good Works that we do. 2. Because the Faithful after Regeneration cannot fulfil the Law, Rom. 7.14, 18. which is necessarily required for Salvation by Good Works; yea, we are justified by Faith, without the Works of the Law, Rom. 3.28. The Reasons why Good Works are required, seeing they justify not: 1. Because they evidence our Right in Christ. 2. Because God rewards us according to our works. 3. Because they are Necessary, though not to Justification. VII. SAnctisication is an inward change of a man justified, whereby the Image of God is restored in him; or that whereby a man being justified, is cleansed more and more from the corruption of Nature, labouring to rise up daily to newness of life, living in a continual practise of Holiness. To be sanctified, comprehendeth both a purging from the corruption of Nature, and an enduing us with inward Righteousness. This corruption of sin is purged out of us by the Merits and Power of Christ's death, Rom. 6.4. which being by Faith applied, is as a Corasive to abate, consume and weaken the power of all sin. And we are endued with inward Righteousness through the virtue of Christ's Resurrection, Rom. 6.5, 6. which being applied by Faith, is as a Restorative to revive a man that is dead in sin to newness of life. This Sanctification is wrought in every part both of Body and Soul, 1 Thess. 5.23. it is begun in this life, in which the Faithful receive only the First-fruits of the Spirit, and it is not finished before the end of this life, Rom. 8.23. 2 Cor. 5.2, 3. And the Graces which do usually show themselves in the heart of a man sanctified, are the hatred of Sin and love of Righteousness, Psal. 119.113. Justification goes with Sanctification, though Justification be before in Nature, yet they are wrought at the same time: for when God accepts a man's person, then is he made just, who is also sanctified: And know, That Sanctification is such a gift of God, as that in changing the man, it doth not change the substance of the Body, or the faculties of the Soul; but the corruption, disorder and sinfulness of man, it rectifieth, but abolisheth not affections. Sanctification floweth to us, not from our Parents, though regenerate, but only from Christ, who is made of God unto us Sanctification, 1 Cor. 1.30. Col. 1.19. in whom are hid all the treasures of it, of whose fullness we receive Grace for Grace, Joh. 1.16. Christ's Holiness, as he is Man, being the Root of our Sanctification, as Adam's Unrighteousness was of our corruption. Thus Sanctification is nothing else but the repairing of the Image of God in us, which was lost in Adam; which Image of God was when the understanding was enlightened with the true knowledge of God and of his Worship, instead whereof by the Fall came the Ignorance of God and his Service, Wickedness, hating Virtue, and loving Sin, and weakness to every thing that is good. Now Sanctification amendeth the corruption planted in our minds, and repaireth the decay of the Soul, otherwise cast away and undone by Original Sin; for man by Nature is an enemy to God, full of wickedness, and a servant of Sin. This Natural corruption of the Mind, Will and Affections, which is amended by Sanctification, we call the Flesh; the created Qualities of Holiness wrought in the said Faculties by the Holy Ghost, we call Spirit; and Grace is the effectual working of the Truth of the Gospel, to the making of us indeed partakers of the Grace whereby we are justified before God. Now no man can see the Riches of Christ so as to be affected with them, without the help of the Spirit; for there is a manner of seeing proper only to the Saints, and that is the work of the Spirit in them; otherwise we may read the Scriptures a thousand times over, we may understand them, yet we shall not be affected with them, till the Holy Ghost show them unto us. This is the secret of God, which he revealeth to those whom he meaneth to save. Now as the evidence of our Justification is a sound and true Faith; so the evidence of our Sanctification is a good and clear conscience; which Sanctification ever presupposeth Justification, it being a fruit and evidence thereof, in which respect we are said to be justified by Works, Jam. 2.24. that is, declared or manifested to be justified by Works, which are the fruits of Sanctification, and that the fruits of Justification. And we must likewise know, That the Gifts of Sanctification that are simply necessary to Salvation, without which no man of years of discretion can enter into the Kingdom of Heaven, as Faith and Repentance (considered in themselves) may both wholly and finally be lost: for there is nothing in them or their Nature, in us or our Nature, to make them or us unchangeable. Angels fell when left unto themselves; and nothing in its own Nature is unchangeable but God, by whose Grace of corroboration, unless those Graces of absolute necessity be confirmed in us, they may perish fully and finally: So that the Reason why the Elect after their calling do not fall from Grace, is not in the nature of Faith, or the constancy of Grace itself, but proceedeth wholly from the merciful Promise of God made unto the Faithful. The parts of Sanctification; viz. 1. Mortification, whereby the power, tyranny and strength of Original sin is weakened, and also by little and little abolished. 2. Vivification or Quickening, which is, when Christ dwells and reigns in our hearts by his Spirit, so as we can say, We henceforth live not, but Christ in us. Another division of Sanctification is taken from the Faculties of Man; as the Sanctification 1. Of the Mind, being that part of man which frameth the Reason; this Paul calleth, Eph. 4.5. The Spirit of the mind, which must be renewed; the Sanctification whereof is called, Rev. 3. The Eyesalve, for it is a Grace clearing the dark Mind and dim Understanding, enlightening it with the true knowledge of God's Word. 2. Of the Memory, which is an aptness by Grace to keep good things, specially the Doctrine of Salvation, when it can retain what is good and agreeable to God's Will, whereby David was preserved from sinning, Psal. 119.11. 3. Of the Conscience, which is an aptness to testify always truly that a man's sins are pardoned, and that he preserveth in his heart a care to please God, 2 Cor. 1.12. This Testimony was Paul's rejoicing, and Hezekiahs' comfort on his deathbed; and this is when the conscience checks for the least sins before actual Repentance. 4. Of the Will, when God gives Grace truly to will good, as to Believe, Fear, and Obey God; when it can choose that which is acceptable to God, and resist that which is evil; when a man can say, That though he finde not to perform that which is good, yet to will good is present with him, Rom. 1.18. 5. Of the Affections, which chief are Zeal of God's Glory, The Fear of God, Hatred of Sin, Joy of heart for the approach of the second coming of Christ, A regard of God's Commandments, A contentment and quietness of mind in all conditions of life, Love to God in Christ, and to Christ in Man, 2 Cor. 5.14. Rom. 9.3. An high Estimation of Christ and his Blood above all things in the world, Phil. 3.8. To love our Neighbour, and to have a base Estimation of ourselves in regard of our sins and corruptions. 6. Of the Appetite, which is a holy ordering of our desires in Meat, Drink, Apparel, Riches, etc. And the practice of Sobriety, Chastity and Contentation, by which the Appetite must be governed. 7. Of the Body, when all the Members of it are carefully kept and preserved from being the means to execute any sin, and are made the Instruments of Righteousness. 8. Of the Life, which stands principally in three things: 1. In an Endeavour to do the Will of God, that herein we may testify our Thankfulness. 2. In Testifying our love to God in man. 3. In Denial of ourselves, and resigning ourselves up wholly to the Lord. The first Beginnings and Motions of Sanctification are these: 1. To feel our inward corruptions, and to be displeased with ourselves for them. 2. To begin to hate sin, and to grieve so oft as we offend God. 3. To avoid the occasions of sin, and to endeavour to do our duty, using good means. 4. To desire to sin no more, and to pray to God for his Grace. That we may not deceive ourselves in this point of Sanctification, consider, That the Gifts and Graces of God's Spirit are of two sorts; viz. 1. General and common Graces, whereby the corruption of man's Nature is only restrained and limited, for the maintaining of civil Societies, that man with man may live in some order and quietness. These and such like, evil men may have, for they are not sanctifying Virtues, but rather shadows thereof, which may be utterly taken away and quite lost, as if they had never been given, never had been received. 2. More special and particular Graces, whereby the corruption of man's Nature is mortified, and in some part abolished, and the Graces of God's Image are renewed in man, which in the Regenerate are true Christian virtues indeed. These are of an higher nature, and of greater importance than the former, and are proper only to the sanctified Servants of God; such are Faith, Repentance, Regeneration, and other fruits of Election: These shall never be quite lost. The gifts pertaining to salvation are also of two sorts; viz. 1. Simply Necessary, without which a man cannot be saved; such are Faith and Sanctification, which is begun in this life, where though it come not to full perfection (contrary to the Anabaptists Dream) yet can never be wholly lost. 2. Others less Necessary, not always going with Faith, but sometimes only, and sometimes are separated for a time from it; of this sort are a plentiful feeling of God's favour, boldness in Prayer, joy in the Holy Ghost, and a full assurance of Salvation; these being not absolutely necessary, nor always found in them (though only proper to them) may for a time be wholly lost in the best and most approved Servants of God. The outward familiar, general, and easily discernible marks of Difference betwixt the state of saving Grace and formal Hypocrisy; viz. 1. The power of Grace doth beget in a Regenerate man a watchfulness, care and conscience of smaller offences, of secret sins, of sinful thoughts, of appearances of evil, of all occasions of sin, of profane company, of giving just offence in indifferent actions, and the like: The unregenerate Hypocrite takes not these things much to heart. 2. The power of Saving Grace doth subdue and sanctify our affections with a conscionable and holy moderation, so that they become serviceable to the Glory of God, and for a more resolute carriage of good causes, and zealous discharge of all Christian duties; but the bridling of Passions in the Formal Hypocrite is not so much of Conscience, as of artificial Policy for advantage, and by the guidance of Moral discretion. 3. Every child of God by the power of Saving Grace doth hunger and thirst after all those means God hath appointed, or offers for his furtherance in the way to Heaven, and doth make a holy use of whatsoever is publicly or privately laid upon him for his amendment, therefore he continually profits and proceeds in Sanctification by his Word, his Judgements and his Mercies; by the exercise, observation and sense whereof he grows sensible in heavenly knowledge, Faith, Humiliation, Repentance, Thankfulness, and all other Spiritual Graces: But the Hypocrite so far only regards them, as they further his Temporal Happiness, or as his neglect of them may by consequence threaten danger to his worldly estate. As the gifts of God's Spirit are twofold, so the Grace of God in Man is also twofold; viz. 1. Restraining, which bridleth the corruptions of men's hearts from breaking forth into outward actions, for the common good, that Societies may be preserved, and one man may live orderly with another. 2. Renewing, which doth not only restrain the corruption, but also mortifieth sin, and renews the heart daily more and more; and the least beginnings of Grace, be they never so weak, are accepted of God, provided they be not fleeting, but constant and settled. How God saveth men; viz. 1. By giving of the first Grace, which hath nine several actions, or God gives this first Grace by nine operations, but the first four are indeed no infallible fruits of Grace, for so far a Reprobate may go: 1. The outward means of Salvation, as the Ministry, Crosses, etc. 2. A consideration of the Law of God. 3. A consideration of our particular peculiar sins. 4. A smiting of the heart with legal fear. 5. A stirring up of the mind after the Promises of Salvation in the Gospel. 6. A kindling in the heart some sparks of Faith. 7. Faith's victory by invocation over Doubting, Distrust and Despair. 8. A quieting of the Conscience touching the Souls Salvation. 9 Grace to endeavour to obey God's Commandments by New-Obedience. 2. By giving of the second Grace, which is nothing else but the continuance of the first Grace given; as God doth by his Providence in preserving what he created at the beginning. Among all the Graces of God, which are many, the principal, the most special and necessary to Salvation, are Knowledge, Faith, Repentance, Hope and Charity; and when God gins to kindle any seeds or sparks of Grace in the heart, that is, a will and desire to believe, and grace to strive against Doubting and Despair, at the same instant he justifieth the sinner, and withal gins the work of Sanctification in him. Again, there are two ways or Covenants whereby God offereth Salvation to men; viz. 1. Of Works, by which Adam had been saved, had he stood in his Innocency. 2. Of Grace, which is a Board given us against Shipwreck. This Covenant of Grace is twofold; viz. 1. Absolute and peculiar, as only to the Elect, Jer. 31. Ezek. 36. the choicest of all the gifts of Grace being to have Grace to accept of Christ; for though Christ be offered to all, yet God intends him only to the Elect, and such as to whom he gives power, grace and ability by Faith and Repentance to accept him. Though the Papists say, but most falsely, That his intention is the same to all, to Judas as to Peter, and that all have sufficient grace to receive him. 2. Conditional, that is, to all men; as, if you believe you shall be saved. All they who are sanctified, have the true Testimony of the Spirit, known from carnal Presumption 1. By the Means, whereby the true Testimony of the Holy Ghost is wrought ordinarily, as Reading, Hearing, Prayer, Meditation, use of the Sacraments, etc. 2. By the Effects and Fruits of the Spirit, as Prayer, Invocation, etc. The Testimony of the Spirit is wrought two ways; viz. 1. By clearing the Promises, shining into our hearts by such a light as makes us able To Discern them. To Believe them. To Assent unto them. 2. By an immediate voice, by which he speaketh immediately to our Spirits; so that a man shall never be so persuaded as to have any sure or sound comfort by the Ministry of the Word, be it never so powerful, till there be a work of the Spirit; which having done its work upon us, our understandings are presently enlightened, our desires ravished, and our conversations reform; for sanctified Knowledge, holy Affections, and good Actions, are never disjoined. The Properties whereby the joy of Spirit differeth from carnal joy: 1. The joy of Spirit is brought forth of sorrow for sin, and for the want of Christ. 2. It is the fruit of Righteousness, that is, flowing from Christ, believed to be made unto us by God, Wisdom, Righteousness, Sanctification and Redemption. 3. It is founded in the holy use of the Word, Sacraments, Prayer, and in the practice of Christian Duties. 4. It is so fixed and rooted in the heart that it cannot be removed. 5. It is eternal, abiding in the mind, not only now, but for ever. The Battle of the Flesh and Spirit: 1. The Flesh is puffed up with Ignorance and love of the World; but the Spirit is endued with the Knowledge, Love, and Fear of God. 2. The Flesh striveth to follow its own pleasures and wicked affections; but the Spirit giveth itself to this one thing, That it may obey God, and set forth his Glory. 3. The Flesh is full of distrust and impatience; but the Spirit humbleth itself under the mighty hand of God, resteth in his Mercy, and fashioneth itself unto his Will. 4. The Flesh holdeth us down in these earthly things; but the Spirit lifteth us up into heaven. The Spirits defensive weapons to fight with the Devil in the combat of the Flesh; viz. Eph. 6. 1. The Girdle of Verity; that is, Constancy in the Doctrine and Truth of God. 2. We must stand fast, having our loins girt about with Verity, which is to be grounded in the settled Truth of God's Word, without inconstancy. 3. We must put on the Breastplate of Righteousness, which is a settled purpose not to displease God in any thing, though never so seeming good in itself. 4. We must have our feet shod with the Preparation of the Gospel of peace; which is, a constant resolution to profess the Truth, should it cost us all the world can yield us. 5. Above all to take the shield of Faith, which is such a Faith as relieth wholly on God in Christ, with particular application, which will quench the fiery darts of the wicked. 6. To take the Helmet of Salvation, which is to stand assured that our Salvation is sealed up unto us; which assurance will enable us to withstand all the assaults of the Devil. The Spirits offensive weapons to fight with the Devil in the combat of the Flesh; viz. 1. We must get the Sword of the Spirit, which is the Word of God, wherewith our Head and Captain Christ did repel the Devil. 2. We must Pray with all manner of Prayer and Supplication in the Spirit, and watch thereunto with all perseverance. The manner how we must behave ourselves in this combat of the Spirit with the Flesh; viz. 1. Kill sin in the very conception, otherwise it will grow from motion to liking, from liking to consent, from consent to action, from action to custom, from custom to hardness of heart, and thence to the height of all impiety. 2. Be sure to put no confidence in thine own strength. 3. Believe not the Devil, though he bring Truth in his mouth. 4. Be careful ever to make resistance to it, either by weakening the ability of sin, by taking away all occasion to sin, and by making a holy Covenant with every Member and Faculty of Soul and Body never to admit it, or else by opposing the contrary virtue to sin. 5. That thou be careful never to compare the pain of Resistance with the pleasure of Sin, but rather the gripe of Conscience with the pain of Resistance. 6. Thou must be careful to find out the subtleties, devices and sleights of the Devil, by which he doth assault thee very cunningly. 7. When once thou hast given the Devil the foil, the Flesh will be the less able to assault thee, and thou the more able to resist it, but then be sure still to stand well upon thy guard, and keep diligent watch. The weapons whereby Satan labours to wound our fervency and faithfulness in the duties of Holiness, and to hinder the entire exercise of the Graces of Sanctification; viz. 1. Prosperity, and freedom from discomforts and misery, thereby to beget in our heart's worldliness and security, the two great and dangerous Consumptions of Spiritual Life; the one makes us insensible of God's Mercies and our own Happiness; the other, of God's Judgements and our own Misery. 2. By fasteniug upon us unchearfulness and unprofitableness in the means of the preservation of Grace, by making us cold and negligent, or only formal or cursory in the daily examination of our Consciences, and in the exercise of holy duties, whereby there ever follows a languishing and decay of the Life of Grace. 3. By casting us upon ungodly and profane company, which hath a secret bewitching power to transform others into their own fashions and conditions, yea to make them sometimes to condemn their former forwardness and zeal in the service of God. 4. By putting into our heads some inordinate plot and forecast for preferment and greatness; and then farewell zeal, farewel God's children, yea his Service, yea and himself too; for we then think we mis-time our employment, if we make bold to borrow any from Policy to bestow it on Religion. The Signs whereby the Son of God may be discerned from a child of the Devil: 1. Truly to believe in the Name of the Son of God. 2. An hearty desire and earnest endeavour to be cleansed of his corruptions. 3. The love of a true Christian, because he is a true Christian. The true Testimony of our Conscience may be discerned thus; viz. 1. By the grief of heart for offending God, called Godly Sorrow. 2. By a resolute purpose of the heart, and endeavour of the whole man to obey God in all things. 3. By savouring the things of the Spirit; that is, by doing the works of the Spirit with joy and alacrity of heart. The working and property of saving Grace, vouchsafed peculiarly to God's Children, which doth translate them from the corruption of Nature to a state of supernatural Blessedness, may be thus conceived & understood; viz. 1. It seats itself in the heart. 2. It is dispersed over all the powers and parts both of Soul and Body, over all the actions and duties whatsoever that are required of man. 3. It softeneth and changeth the heart, and purgeth the inmost thoughts. 4. It awakes the Conscience, and makes it tender and sensible of the least sin. 5. It sanctifieth the Affections, and conforms the Will unto the Will of God. 6. It illightens the Understanding with Saving Knowledge. 7. It stores the Memory with many good lessons for Comfort, Instruction and Direction. 8. It seasoneth the speech with Grace. 9 It so rectifies and guides all a man's Actions, that they proceed from Faith, warrantable out of God's Word, accomplished by good means, and wholly directed to God's Glory. 10. It kindles in us a desire and zeal for the Salvation of the Souls of others, especially of all those that any way depend upon us. The Signs of the Sanctified, or the Signs whereby all men may certainly know whether they are Sanctified, Regenerated and shall be saved; viz. 1. A Separation of themselves from wicked and profane men, and a purging themselves from the sins of the Times, 2 Tim. 2.21. 2. The Integrity of Soul, sincerity and uprightness in heart in the whole course of God's Worship, Job 1.8. 3. A reverend hearing, and careful practising of God's Word, and a keeping of his Covenants, Exod. 19.5. 4. A Soul-ravishing delight in his Word, with often and fervent Prayer. 5. A Love to God's Children, and a zeal of his Glory. 6. A Denial of ourselves, and a patiented bearing of the Cross with profit and comfort. 7. Faithfulness in our Callings, with a just and conscionable dealing in all our actions amongst men. Reasons that may enforce us to labour for this Sanctification; viz. 1. It is the Will of God that we should be holy, all impurity being contrary to his Will, 1 Thess. 4.3. 2. It is the end of our Vocation and Calling, not to live in filthy lusts and uncleanness, 1 Thess. 4.7. 3. It is the end of our Election, Eph. 1.4. we are not elected to live as we list. 4. Because hereby we like obedient Children resemble our heavenly Father, who is Holiness itself, 1 Pet. 1.15, 16. 5. Without this Holiness we have no part in the New-Birth, Rev. 20.6. 6. Without this Holiness we shall never see the Lord, Heb. 12.14. VIII. A Doption ariseth from our Union with Christ, and is that whereby they which are justified are accounted of God as his own children; it is annexed to Justification, and thereby all such as are predestinate to be Adopted, receive power to be actually accounted the Sons of God by Christ, Eph. 1.5. from whose Obedience, whereby he stood in subjection to the Law, this Adoption springs. Hence it is that we are freed from under the Law, and have given unto us even the Adoption of Sons. And this alone is that whereby we stand before the Tribunal Seat of God, which also we are to oppose to the Judgement of God, to Hell, Death and Condemnation. In this Grace of Adoption there be two Actions of God; the one is Acceptation, whereby God accepts men for his children; the other is Regeneration, whereby men are born of God, when the Image of God is restored in them in Righteousness and true Holiness. The outward means of Adoption is Baptism; not Baptism alone, but Baptism joined with Faith: for the Scripture speaking of Baptism, comprehends both the outward and the inward Baptism, which is the inward Baptism of the Spirit, Mat. 3.11. & 1 Pet. 3.21. Now this Adoption gives us Assurance of Salvation; for he that is the Adopted Son of God shall undoubtedly be saved, Rom. 3.2. Moses had an higher esteem of this Grace of Adoption, when he chose rather to be the Child of God, than the Heir of an Earthly Prince, Heb. 11.25. So did David, who though a King, yet regardless of his Royalty, setteth it at nought in regard of the Blessing of Adoption, who otherwise could never have said, That the Lord, not the Kingdom of Israel, was his Portion, Psal. 16. And so also must we have an high esteem thereof, if we hope to have Heaven thereby. Two Testimonies of our Adoption, whereby we may know that we are Adopted; viz. 1. The Spirit of God dwelling in us, and testifying to our Spirit that we are the children of God. 2. Our Spirit, that is, our Conscience sanctified and renewed by the Holy Ghost. Six Notes of our Adoption out of the six Petitions of the Lords-Prayer; viz. 1. An earnest and hearty desire in all things to further the glory of God. 2. A care and readiness to resign ourselves in subjection to God, to be ruled by his Word and Spirit in thought, word and deed. 3. A sincere endeavour to do his Will in all things, making conscience of every evil. 4. Upright walking in a man's lawful Calling, yet still by Faith relying on God's Providence. 5. Every day to humble a man's self before God for his offences, seeking his favour in Christ. 6. A continual Combat between the Flesh and the Spirit, for otherwise Corruption would prevail over the whole man. The Benefit the Children of God have by Adoption, viz. 1. The Elect child of God is hereby made a Brother of Christ. 2. He is a King, and the Kingdom of Heaven is his Inheritance. 3. He is Lord over all the Creatures, except the Angels. 4. The holy Angels minister unto him for his good, they guard him and watch about him. 5. All things, yea grievous afflictions and sin itself turn to his good, though in its own nature it be never so hurtful. 6. Being thus Adopted, he may look for comfort at God's hand, answerable to the measure of his afflictions, as God hath promised. 7. God will provide all things necessary for the Souls and Bodies of his Adopted ones, Mat. 6.26. So that they who drown themselves in worldly cares, distrusting the Providence of God, live like fatherless children. 8. In that we are children, we have liberty to come into the presence of God, and to pray unto him, Eph. 3.12. 9 Nothing shall hurt them that are the children of God, Psal. 91.13. 10. God will bear with the infirmities and frailties of them that be his children, if there be in them a care to please him, with a purpose of not sinning, Mal. 3.17. Let not any man hence sin, 'cause Grace doth abound. Duties from Adoption; viz. 1. If ye be the children of God, then walk worthy your Profession and Calling; for if we live according to the lusts of our flesh, as the men of the world do, whatsoever we profess, we are in truth the children of the Devil, Joh. 8.44. & 1 Joh. 3. 2. We must use every day to bring ourselves into the presence of God, and we must do all things as in his sight and presence, presenting ourselves unto him as Instruments of his Glory in doing of his Will. This is the honour the child of God owes unto him, Mal. 1.6. 3. Our care must be, according to the measure of Grace, to resemble Christ in all good Virtues and holy Conversation; for he is our eldest Brother, and therefore we should be like unto him, 1 Joh. 3.2, 3. 4. We must have a desire and love to the Word of God, that we may grow thereby in Knowledge, Grace, etc. This is the food whereby God feeds his children, 1 Pet. 2.2. 5. When we are under the Rod of Correction (for God corrects all his children) we must resign ourselves to the will and good pleasure of God. This is childlike obedience, and herewith God is well pleased. IX. REgeneration is a renewing and repairing of the decayed estates of our Souls; or an Act of the Holy Ghost in God's Elect, whereby they are entered into a constant and faithful exercise of a godly life. No general Preventing Grace in us which we have in our own power to use or refuse, but the special Grace of the Spirit only worketh in us Conversion, the want whereof causeth in us our continuance in sin, for it is God alone who worketh in us both to will and to do; yet there is not one Effect ascribed to the Holy Ghost, another to man's Will, but the same to both; unto the Holy Ghost, the Principal Cause, unto Man's Will as a Secondary and Instrumental Cause. Like that virtue proceeding from that Art in the Artificers mind, which guides the Instrument to frame this or that, the which without it could not be done; which invisible passage or secret influence we see not otherwise then in the Effect: or like the virtue that directs the Arrow just to such a Mark, so far and no farther. Such is the Secret Virtue, Divine Power, and inexpressible Efficacy of Christ, that works by his Spirit on the hearts of the Regenerate, being made New Creatures, 2 Cor. 5.17. The will and ability to do a work pleasing and acceptable to God, is no mo●e in the unregenerates power then their Creation. Now by our Regeneration we are assured of our Justification, not as by the cause of the Effect, but as by the effect of the Cause; and though Regeneration be not perfect in this life, yet if it be indeed begun, it sufficeth for the confirmation and proving of the Truth of our Faith. And though the Faithful fail in the measure of those Graces they have, yet is it not such as can justly impeach the Truth of Grace: It is true though it may be weak, and their Sanctification is sound though imperfect; the Perfecting is not a work so powerful as the Beginning of it, for the very New-Birth and first act of Conversion is the most powerful work of God's Spirit: for then a Sinner is anew created, of nothing (in regard of Spiritual Being) he is made something; of a man dead in sin, he is quickened and hath Spiritual life put into him. As a Child born of a Woman hath all the parts of Soul and Body; so he that is born again of God hath all the parts of a Newman. All the Faithful have all such Graces as are absolutely necessary to Salvation, actually wrought in them; no Saint wanteth any Grace that may hinder his Salvation, though he should instantly die: the perfection of Sanctification is but the highest degree of that which was begun before; and without Regeneration there is no attaining to this perfection: Except a man be born again by Water and the Spirit, he cannot enter into the Kingdom of Heaven, Joh. 3.5. Hereby a man of a limb of the Devil is made a member of Christ, and of a child of Satan the child of God. Now the work of Regeneration in man, is a proper and immediate work of the Godhead; for to regenerate is to create, and man in that he is regenerated, is created again: Nothing then can actively regenerate but God, though Sacraments are said to regenerate as Moral Instruments, because when they are rightly used, God himself confers Grace by them. We receive not new and Spiritual life from the Son, but by the means of his Flesh, apprehended by our Faith; yet the power and efficacy of quickening or reviving is not in the Flesh, as in a proper subject, but in the Godhead. And we are not in this Regeneration perfectly sanctified, but only in part, not perfectly till death: whence it is that a regenerate man, restored by Grace, is not by his Regeneration enabled to fulfil the Law perfectly; yet of a mere natural man is made a new man, in regard of God's Image restored and renewed by Christ, Eph. 4.24. This is the restoring of that new quality of Righteousness and Holiness lost in Adam; which is as it were a new Soul, for in a regenerate man there is a Body-Soul, and besides the Spirit, which is the Grace of Sanctification opposed to Flesh and Corruption of Nature, Rom. 8.10. This is as it were the Soul of a Soul renewed, without which we cannot see the Kingdom of God, Joh. 3.5. And lastly, he that is indeed regenerate, hath this privilege, That the Corruption of Nature is no part of him, neither doth it belong to his person, in respect of Divine Imputation, Rom. 7.17. In the work of our Regeneration these three Graces be required; viz. 1. The Preventing Grace; which is, when God of his Mercy sets and imprints in the Mind a new light, in the Will a new quality or inclination, in the Heart new affections. 2. The Working Grace; which is, when God gives to the Will the act of well-willing, namely, the will to Believe, the will to Repent, the will to Obey God in his Word. 3. The Coworking Grace, when God giveth the Deed to the Will; that is, the exercise and practice of Faith and Repentance: The first of these gives the power of doing good; the second, the Will; the third, the Deed: and all three together make up the work of Regeneration. The Regerate man cannot do the evil he would for these Reasons; viz. 1. Because he cannot commit sin at what time soever he would, 1 Joh. 3.9. Thus was it with Joseph, when he was assaulted by Potiphars wife to Adultery; and with Lot, when his righteous Soul was so vexed with the abominations of the Sodomites. 2. Because the man regenerate cannot sin in that manner he would, whereof there be two Reasons; viz. 1. He cannot sin with full consent of Will, or with all his heart, because the Will so far forth as it is regenerate, resisteth and dreweth back: It is a Rule, That sin doth not reign in the Regenerate: for how much Grace is wrought in the Mind, Will and Affections so much is abated proportionably of the strength of the Flesh. 2. Though he fall into any sin, yet he doth not lie long in it, but speedily recovers himself, by reason of Grace in his heart. Two contrary Grounds or Beginnings of actions in man after his Regeneration: 1. Natural Corruption of the Mind, Will and Affections, to that which is against the Law, called the Flesh. 2. A created Quality of Holiness wrought in the said faculties by the Holy Ghost, called the Spirit: These two are not severed, but joined and mingled together in all the faculties of the Soul. Why the Wills of the Regenerate are inclined not only to good, but to evil also; viz. 1. In this life the renewing of our Nature is not perfect, neither as concerning our knowledge of God, or our inclinations to obey him, Rom. 7.18. 2. The Regenerate be not always ruled by the Spirit, but sometimes are for a time as it were left to themselves, as if they were forsaken of God, either for to try, or to chastise, or to humble them, but yet are called to Repentance that they perish not, Isa. 63.17. for as the beginning, so the continuance of our Conversion dependeth on God. The work of our Regeneration is distinctly attributed in Scripture to each person in the Trinity; To the Father, 1 Pet. 1.3. To the Son, Jam. 1.18. To the Holy Ghost, Joh. 3.5. It is also attributed to the Ministry of the Word; As thus: 1. The Father, as it were, the Beginner of this work; of his own will begat he us; for this end he sent his Son into the world. 2. The Son put in execution the Will of his Father, Joh. 6.13. he took flesh upon him, that we might be of his flesh, being born anew: Christ is not only the Author, but the Matter also of our New-Birth; the new Spiritual Being which the Saints have, increaseth with the increase of God, Col. 2.19. Eph. 1.3. This cometh to pass by his Incarnation, Zech. 13.1. Joh. 1.16. 3. The Spirit applieth unto us the virtue and efficacy of Christ's flesh, Joh. 6.63. 4. The Word, and the Ministry of the Word, are as instruments which the Lord is pleased to use in this blessed work, Jam. 1.18. The Difference betwixt Regeneration and Creation; viz. 1. In our Creation Christ was only a Worker; but he is the very Matter of our Regeneration, we are of his Flesh, Eph. 5.30. 2. The Relation that then was betwixt Christ and Man, was Creator and Creature; but here the Relation is Head and Body, We are members of his Body, Eph. 5.3. so that the Bond is now much nearer. 3. The Being which then we had was from Adam; but the Being which now we have is from Christ, being flesh of his flesh, Eph. 5.30. 4. That Being was but Natural, this is Spiritual; for, that which is born of the Spirit is Spirit, Joh. 3.6. 5. Man might then wholly fall from that estate wherein he was, as indeed he did, and yet Christ remain as he was: Now it cannot be so, for the Saints fall not totally and finally. O the Riches of God's Mercy, who might justly have left fain Man as he did the evil Angels! The Difference between one and the same work in the Regenerate and Unregenerate, being sin in the one not in the other, and that for these Reasons; viz. 1. Because the Regenerate are reconciled to God, the Unregenerate are not. 2. The Regenerate work to the Glory of God, the other quite contrary. 3. In both of them the work is imperfect, but the one is covered by Christ's Righteousness, the other not. 4. The work of the godly is joined with a beginning of Obedience, but the work of the ungodly with Sin reigning. Of Regeneration or the New-Birth there be four degrees; viz. 1. The birth of a pure and holy Mind, hating Sin and loving the Law, Rom. 7.16. 2. A stirring and moving in holy Duties, which is a ceasing to do evil and a learning to do well, doing the Duties of Piety towards God, and of Love towards Man, Psal. 34.12. 3. An earnest desire of Food, whereby this new life may be maintained, 1 Pet. 2.2. 4. A growing up towards man's estate in Knowledge and Holiness, 2 Pet. 3.18. The purifying of the Heart in the Regenerate is by a twofold action of the Holy Ghost: 1. By creating in the Mind a Saving Faith, which unites a man unto Christ, and as a hand applieth Christ's Purity, that is, his Obedience, to the Heart, Acts 15.9. 2. When a man is in Christ, the Holy Ghost purgeth and purifieth the Heart inwardly, by mortifying all the Corruptions in the Mind, Will and Affections, and by putting into it inward Holiness, whereby the Image of Christ is renewed, Joh. 15.2. We may know whether ourselves be Regenerated by the signs thereof, or these fruits of the Spirit: 1. A true touch of Conscience for our sins, both Original and Actual. 2. A godly sorrow and grief of Heart for offending and displeasing God by our Transgressions. 3. An earnest desire, or true Spiritual hunger and thirst after Christ and his Righteousness, testified by our constant and diligent use of those means, the Word, Prayer and Sacraments, wherein God gives Grace and assurance of Mercy. 4. An unfeigned turning unto God from all sin by new Obedience, having a constant purpose of heart not to sin, and a godly deavor in life to please God in all things. X. COnversion is a change or mutation of a corrupt Mind, Life and Will, into a good, stirred up by the Holy Ghost through the Preaching of the Gospel in the Chosen; on which ensue Good Works, or a life directed according to all the Commandments of God. This Conversion of a sinner, is not the change of the Substance of a man, or of the Faculties of the Soul, but a renewing and restoring of that Purity and Holiness which was lost by Man's Fall, with the abolishment of that Natural Corruption that is in all the powers of the Soul. This is the work of God, and of him alone, who doth it not first in one part then in another; but the work, both for the beginning, continuance and accomplishment, is in the whole man, and in every part at once, specially in the Mind, Conscience, Will and Affections: yet this Conversion is not wrought all at one instant, but in continuance of time, and that by certain measures and degrees, though in the very first act and degree of Conversion, the sinner is both justified, adopted and incorporated into the Mystical Body of Christ. Now we must know, That man willeth not his own Conversion of himself by Nature, either in whole or in part, but by Grace wholly and alone; because of the want of that Original Righteousness which was in man by Creation, as also now by reason of his proneness and inclination to that which is evil, and to nothing that is truly good, Gen. 8.21. Rom. 8.7. for all Natural of man in things Spiritual, is directly excluded, Phil. 2.13. yet man's Will hath a work in doing that which is good, not by Nature, but by Grace: for when God gives man power to will good things, than he can will them; and when he giveth him a power to do good, than he can do good, and he doth it; for though there be not in man's Conversion a Natural co-operation of his Will with God's Spirit, yet is there a Supernatural co-operation by Grace, enabling man when he is to be converted, to will his Conversion, 1 Cor. 15.10. Thus we see that man willeth his Conversion in the act thereof, but yet it is God that worketh that will in him, it is not of himself, as the blasphemous Idolaters affirm: which here offering itself to our consideration, may not be thought any great digression to speak a word or two thereof. This liberty of the Will, is a Power, Right or Ability proper unto a reasonable Nature, to will any thing, to choose or refuse any object, represented unto it by the Understanding, and to move itself by her own proper motion, without any constraint or violent compulsion from any external cause. before the Fall was a fitness or aptitude in man to choose good or evil; after the Fall, in man unregenerate a proneness only to choose evil; in the Regenerate a mixed aptitude partly to do good partly evil; in the Glorified to will good only. Now the state of the principal Question about , is this, Whether as man averted himself from God and corrupted himself, so on the other side he be able of his own strength to return to God and to receive Grace offered by God, and to amend himself: And further, Whether the Will of man be the first and principal Cause why some are converted, others persist in their sins, as well of the converted as not converted, others are more, others less good or evil, some after one manner, some after another doing good or evil. Now the erroneous Adversaries to this Question answer it thus, That so much Grace is both given of God, and left by Nature to all men, that they are able to return unto God and obey him; Neither that we ought to seek any other cause before or above man's Will, for which others receive or retain, others refuse or cast away Divine Succour and Aid in a voiding Sin, and do after this or that manner order and institute their Counsels and Actions. Contrary to this Opinion do we learn out of the Sacred Scripture, That although by Nature so much of God and his Will be known to all, as may suffice for taking away all excuse from them of sin; and although it be manifest, That many Works morally good may be done even of the Unregenerate, and the Will doth freely in them make choice either of good or evil, yet no work pleasing to God can be undertaken or performed by any man, without Regeneration, and the especial Grace of the Holy Spirit; Neither can more or less good be in any man's Counsels or Actions, than God of his free and purposed goodness doth cause in them; Neither any other way can the Will of any Creature be inclined, then whither it shall seem good to the Eternal and good Counsel of God: and yet all the actions of the created Will are wrought freely, whether they be good or bad. Now to outward good actions, without an inward Faith and Obedience, is not to good, for outward actions good in themselves, are made evil by want of inward Faith and Obedience, which is only in the Regenerate; whose Wills are not taken away, but corrected, as which before would only that which is evil, will now that which is good, Eph. 2.10. which being inclined, moved and governed by God's Spirit, will themselves of their own accord, and are able to work do well and work well; that is, because God worketh good things not only in them, but also by them, as joynt-workers with him, Phil. 1.6. and in them both the will and the deed even of his good pleasure, Phil. 2.13. To do any thing with free arbitrement and will, is to do any thing upon a fore-deliberation according to the Will of God, sometimes simply, and sometimes in some respect only; yea, and against it also sometimes in some respect, but never simply against it: for the liberty of working is not taken away in any creature, when God is said so to rule and bend their Wills, that they be not inclined any other way then whither God will have them inclined, either simply or in some sort. And there is no such will of free working, as excludeth all action and working of the first Cause, guiding, inviting and bending the Creatures Wills whither itself listeth. The Wills of Angels and Men are so the causers of their actions, that nevertheless they are carried by the Secret Counsel of God, and his Power and Efficacy, which is every where present, to the choosing or refusing of any object; and that immediately by God, or mediately by Instruments, some good, some bad, as it seemeth good unto God to use; so that it is impossible for them to do any thing beside the Eternal Decree and Counsel of God: therefore God is said to be absolutely, perfectly, and simply his own, and at his own Will, but man only voluntary and free in some respects. The Will is able notwithstanding not only to withstand God moving it, but also of its own proper motion to assent and obey him, itself exercising and moving her own actions; and yet this is to be understood of the actions of the Will, not of the new Qualities or Inclinations which it hath to obey God: for these the Will receiveth not by her own operation, but by the working of the Holy Ghost: And the Will of man withstanding the Revealed Will of God, is yet guided by his Secret Will, and therefore resisting doth not resist; for the Secret Decrees of Gods Will and Providence are ever ratified and performed in those, even in those who most of all withstand Gods Commandments. Neither yet are there contrary Wills in God, for nothing is found in his Secret Purposes, which disagreeth with his Nature revealed in his Word; and God openeth unto us in his Law what he approveth and liketh, and what agreeth with his Nature, and the order of his Mind: but he doth not promise or reveal how much Grace he will or purposeth to give to every one to obey his Commandments. And though God be chief the Mover of wicked Wills, yet is he not the Mover of the Wickedness of the Wills; for they disagree from the Law, not as they are any way ordained by the Will of God, but as they are done by Men or Devils, by reason of this defect, that either they do not know the Will of God when they do them, or are not moved by the sight or knowledge thereof to do it; that is, they do it not to that end that they may obey God who will so have it. For this Reason God cannot be the Author of the wickedness of the Will: Besides, though now since the Corruption of our Nature by the Fall we have not to convert ourselves, nor to turn unto God of ourselves without the operation of his holy Spirit, yet our inclinations bend by his Spirit, the Will works freely, though God works by it as an Instrument, otherwise the Will were idle, which cannot be. And albeit God was able to have wrought what he would without the Will, yet because he will work by the Will, the working of the Will is not in vain; nor can God hence be said to will the actions of sinners, as they are sins; but he wills them as they are Punishments of sins, and the execution of his just Judgement. And we must know, That what liberty of Will we have to do good or to will it, is only but in part, viz. as we are regenerated by his holy Spirit; but not in whole and full, neither in that degree in which before the Fall we had it, and shall have in the life to come. And although the Unregenerate are able to will only those things which are evil; yet they will them without constraint, even by their own proper and inward motion, and therefore freely: but the will and ability to do good Works is no more in their power, than the Creation: for the liberty which is in man now after the Fall, and not yet regenerated and recovered, is the very bondage of sin: yet God had made man such a one as was able to perform that Obedience which he requireth of him. Wherefore man by his own fault and folly losing, and of his own accord casting away this ability, God nevertheless hath not therefore lost his Right to require Obedience from him. Six things concur to constitute and make the liberty of the will; viz. 1. An Object, whether it be any end proposed, which still is considered as good, or the means whereby the end is attained. 2. The Mind knowing and understanding the Object. 3. The Will alike and equally apt to choose and refuse the Object represented unto it. 4. The Will doing one of the two upon former deliberation. 5. The Will doing it of herself, or having the cause and beginning of her motion, internal; this is to do by her own proper motion. 6. Not being constrained by any external Agent. This Faculty or Power of the Soul is called Free, in respect of the will, for these Reasons; viz. 1. The Will doth of her own accord follow the judgement of the Mind and Understanding. 2. Because it is by Nature equally fit to receive or refuse. 3. Because it moveth herself by its own proper motion. 4. In this Election or Rejection it suffereth no impediment or constraint of any external Agent. There are four degrees of in Man, which are distinguished according to the divers states and conditions of man's nature; viz. 1. In Man not fain, before sin, when man had perfect liberty to continue good or to fall; and though most free, yet not so strong but he might fall, God not assisting him: which denial of God's Grace was no cruelty, but a way to greater Mercy; nor any compulsion to make man fall, for he had to stand. 2. After the Fall, in man not Regenerate, in which state it is a proneness in man to choose only evil; which evil necessity came from man voluntarily, and by his own will. 3. In Man Regenerated in this life, wherein the Will useth her liberty not only to do evil, as when the work is not done according to God's Commandment, but partly to do evil, partly to do well, as when it does it as God hath commanded, his Spirit working by the will, giving him power to will what he commandeth and approveth. 4. In Man perfectly Regenerated after his Glorification; in this state the will shall be only free to choose good, and not to choose evil; and this liberty is greater than the first before his Fall, because this excludeth all possibility of falling, the other did not. The disterence between the liberty of Gods will and ours; viz. 1. God knoweth all things, of himself, perfectly and perpetually; but the Creatures know neither of themselves, neither all things, neither the same at all times, but at such or such a time, and only so much as is revealed unto them. 2. In the Will; the will of God is governed or moved, or depending of no other Cause but itself, our wills are depending of him. 3. In the Understanding and the Will: God determined all things which he will from everlasting, and wills them unchangeable; we determine what we will in time, and many times change from that which we first determine. In the Will are two things common both to Angels and Men with God; viz. 1. To do things upon deliberation and advice. 2. To will without coaction those things which they have considered and thought of; that is, their will being by Nature fit to will the contrary, or divers from that which it doth will, or also to defer and forbear the action, doth incline to the other part of its own accord. The use of the doctrine concerning the diversities of liberty of the will in God and in Man, and of the divers degrees of the liberty of Man's Will; viz. 1. That this glory may be given to God, That he alone is the most free Agent, whose liberty and wisdom dependeth on no other. 2. That we remember That they who wittingly and willingly sin, or have cast themselves into a necessity of sinning, are not at all excused; and so not God, but their own wills declining of their own accord from God's Commandments, to be the true and only Cause of all their sins. 3. That we may know God alone to be of himself and unchangeably good, and the Fountain of Goodness; but no creature to have more than God works and keeps in him. 4. That remembering what we are fallen from, we may deplore our unthankfulness, and magnify God's Mercy in restoring us. 5. That knowing the naughtiness of our disposition, if God leave us to ourselves, we may be humbled in his sight, and crave his Assistance. 6. That knowing the liberty into which the Son of God restoreth us, we may the more desire his Benefits, and be thankful unto him for them. 7. That knowing we alone are severed from them that perish, we be not lifted up with a any conceit of worthiness in ourselves, but magnify the free Bounty of God to us more than others. 8. That acknowledging the weakness and corruption that still remain in the Regenerate, we may seek for Justification in Christ alone. 9 That knowing of ourselves we are not able to withstand Temptations, we may ardently and daily desire to be preserved and guided by God. 10. That understanding we are not preserved against our wills but with our wills, we may wrestle with Temptations, and endeavour to make our Calling and Election sure, having received the Grace of Conversion: whereof we now again proceed in a word or two. Conversion is twofold; 1. Passive, which is an action of God, whereby he converteth man being as yet unconverted: In this Man is but a subject to receive the impression of Grace, and no Agent at all: for in the creating, setting and imprinting of Righteousness in the heart, and Holiness in the inward man, Will can do nothing. 2. Active, which is an action whereby man being once turned of God, turns himself, in all his thoughts, words and actions. This Conversion is only of Grace; for Grace is the Principal Agent, and Will but the Instrument of Grace; for being first turned by grace, we can then move and turn ourselves: And thus there is a co-operation of Man's Will with God's Grace. He that made thee without thee, will not save thee without thee. In the Conversion of a Sinner there be three works viz. 1. The Holy Ghost; who is the principal Agent enlightening the Mind with true knowledge, softening the Heart, and changing the Will from evil to good. 2. The Word; which is the Instrument of the Holy Ghost: for now he worketh not by Revelation or special instinct, but ordinarily in and by the Word. 3. Man's Will; which though by Nature be evil, and dead unto Grace, yet being renewed by the Holy Ghost, in the very first act of Conversion moveth and striveth to be turned. It is not like wax, only passive, but as fire, so soon as it is fire, doth burn; and so soon as it burneth, it is fire: So the Will, though by Nature it move not, yet being renewed by Grace, it moveth; and so soon as it moveth, it is renewed. There is a fivefold Grace bestowed in the true Conversion of a sinner; viz. 1. Preventing Grace, whereby God inspireth into the Mind of the sinner that is to be converted, good thoughts, a good purpose, and a desire of supernatural Grace. 2. Preparing Grace, whereby it is given us to consent unto God offering Grace, or whereby the Mind and Will are prepared, that they may yield Assent and Obedience to the Holy Spirit. 3. Working Grace, whereby we are delivered from the Dominion of Sin, and are renewed in Mind, Will and Affections, having received power to obey God. 4. Coworking Grace, whereby God conferreth and perfecteth the Grace of Renewing, being received: And without this Grace following, the first is unprofitable. 5. Persevering Grace, whereby after that we have received the Grace of Renovation, we do also receive a will to persevere and continue constantly in that good which we can do, even by this gift of Perseverance. The Object of Conversion is 1. Sin or Disobedience, from whence we are converted. 2. Righteousness or New-Obedience, whereunto we are converted. The subject or matter of conversion; viz. 1. In the Mind and Understanding a right judgement concerning God, his Will and Works. 2. In the Will an earnest and ready desire, purposing to obey God in all his Commandments. 3. A good and reformed Affection. Man's Conversion consists of these two parts; viz. 1. In mortifying the Old Man; that is, to be truly and hearty sorry that thou hast offended God by thy sins, and daily more and more to hate and eschew them. 2. By quickening the New Man; that is, to live to God through Christ, and an earnest and ready desire to order thy life according to Gods will, and to do all good works. The Causes of Conversion; viz. 1. The Principal Efficient Cause of Conversion is the Holy Ghost. 2. The Instrumental Causes or Means are first the Law, than the Gospel; the next Instrumental Cause is Faith. 3. The Furthering Causes, are the Cross and Chastisements; as also Punishments, Benefits, Acts of Providence, and Examples of others. 4. The Formal Cause is the Conversion itself, and the Properties thereof. 5. The chief Final Cause is God's Glory; the next and subordinate end is our own good, and the Conversion of others. When thou art converted, confirm thy Brethren. How the true Conversion of the godly differs from the false Repentance of the wicked: 1. In their Grief; the wicked are grieved only for the punishment ensuing, not for that they offend and displease God; the godly are specially grieved that God is offended. 2. In the Cause; the wicked repent by reason of a despair and distrust, so that they more and more offend God; but the godly repent by reason of Faith, and a confidence they have of the Grace of God, and Reconciliation in the Mediator. 3. In the Effect; for in the wicked New-Obedience doth not follow Repentance, which always accompanieth the Repentance of the godly: so that the Repentance of the wicked is no true, no sound, no saving Repentance. The former part of Conversion is called Mortification, and that for these Reasons; viz. 1. Because as dead men cannot show forth the actions of one that is living; so our Nature, the Corruption thereof being abolished, doth no more in such sort show forth, or exercise her evil actions: For Mortification is, by the grace and operation of the Spirit, a decay and perishing of the deeds of the flesh, which are evil Actions and carnal Affections. 2. Because Mortification is not wrought without grief and lamenting; and for this cause Mortification is called a Crucifying, consisting in the subduing by a holy Discipline our inordinate lusts which rebel against God, and in a patiented bearing of the Cross of Christ. The latter part of Conversion is called Quickening; viz. 1. Because as a living man doth the actions of one that is living; so Quickening is a kindling of new Faculties and Qualities in us. 2. In respect of that joy which the converted have in God, which indeed is such as words are not able to express, nor any heart conceive, but his who hath it. Quickening comprehendeth those things which are contrary to Mortification: 1. A Knowledge of God's Mercy, and the applying thereof in Christ. 2. A Joyfulness thence arising, for that God is pleased, and New-Obedience is begun. 3. An ardent or earnest endeavour or purpose to sin no more, arising from Thankfulness, and because we rejoice that we have God appeased or pacified towards us; a desire also of Righteousness, and of retaining God's love and favour, being now converted from sin: which next comes to be spoken of. XI. SIN in its proper nature is an Anomy, that is, a want of Conformity to the Law of God. The nature of sin lies not in the action, but in the manner of doing the action; and sin properly is nothing formally subsisting or existing, for then God should be the Author of it, but it is an Ataxy or Absence of goodness in the thing that subsisteth; whereupon it is truly said in Schools, In peccato nihil positivum, whatsoever a man doth whereof he is not certainly persuaded in judgement and conscience out of God's Word, that it may be done, is sin. Original Sin is the Corruption of the whole man, and chief of the Soul of man, and is not only an absence of goodness, but also a real presence of an evil property and disposition; and this infection of Nature doth remain, yea in them that are Regenerated. For the Principle of Flesh that is in holy men may sometimes prevail mightily upon them, yea so as to make them do as evil actions as the worst of men; for this is a true Rule, A man that excelleth in Grace, may sometimes excel in ill-doing; but he allows not himself therein, nor is it properly he that does it, but sin that dwelleth in him; as the good that evil men do, it cannot be said that they do it, God's Spirit may be there to help them to do much, but the Spirit dwelleth not there, so a man may do good and not be good. On the other side, things though commanded, yet in the unregenerate become sins; it is sin when a wicked man giveth Alms, because it proceeds not from Faith and Love; yet the Moral actions of the unregenerate are not to be omitted by us, because in them they are sin, but we must avoid the sin, and perform the action; avoid not the works of Hypocrites, but the hypocrisy of their works. Thus is sin the Corruption of a Nature created good of God, but not any Creature, made of God in man; for it is only an accidental Quality or natural Property of man corrupted, but no substantial Property, nor of the nature of man simply as he was first created. Solomon hath drawn the picture of Sin to the life in the Description of an Harlot; the Fawns, Flatters, Pleases, Delights, but in the end Destroys; it speaks to us in Joabs' language to Amasa, 2 Sam. 20.10. and his kisses are as mortal; or in Jaels' language to Sisera, Judg. 4.18. & 5.26, 27. but the Butter in the lordly Dish will not balsum the wound it gives. All sin is like the painted Harlot, or the beautiful forbidden Fruit; he that sucks the Honeycomb of sin, sucks the Poison of Asps; it is a golden Hook baited with all the Glory of the World. All sin is foul, filthy, unclean, infectious, contagious, and loathsome in the sight of God, Levit. 18.24. Ezek. 20.18. Matth 15.19, 20. Jam. 1.21. Zeph. 3.1. Rev. 21.27. It is compared to an unclean cloth, Isa. 64.6. to the Blood of pollution, Ezek. 16.6. Levit. 15.19. It polluteth and profaneth the actions of greatest Devotion in the Service of God, Hag. 2.13. It defileth the Land and places where sinners are conversant, Leu. 18.24, 25. And as the Dropsy man, the more he drinks the dryer he is, and the more he still desires to drink: So a sinner, the more he sins the apt he is to sin, and the more desirous to keep still in a course of wickedness. Custom in sinning breeds hardness of heart, Hardness of heart brings Impenitency, and Impenitency, Condemnation; that men of years living in the Church are not simply condemned for their particular sins, but their continuance and residence in them; and though every sin be mortal, yet are not all equally mortal, but some more, some less; nor do sins committed utterly take away Grace, but rather sometimes do make it the more to shine and show itself. Thus can God turn every thing to the best to those that are his, yea so as we may say we gained by Adam's Fall: whence descended unto us that Original Sin, which the Papists say is not Sin properly so called, but only because this Original Corruption in all men at their conception is an occasion or cause of Sin, but as for the Sin itself which was in this corruption of Nature, they say it was taken away by Christ, Rom. 5.18. And herein the Anabaptists agree with the Papists, for they also hold that Original Sin was taken away by Christ; yet David, as righteous man as any Anabaptist or Papist, confessed that he was conceived in sin, and born in iniquity, Psal. 51.5. For Christ taketh not Sin away but as he saveth, viz. from all such as truly believe in him, to whom it is no more imputed: Nor is God (as some blasphemously imagine) the Author of Adam's Fall; for the unchangeable Decree and Will of God, takes not away the liberty of man's Will or of Second Causes, but only inclineth and ordereth the same, as the first and highest Cause: So that God's Decree went before Adam's Fall only as an Antecedent, not as a Cause thereof; and though Adam fell not without God's general permissive Will, yet without his special approving Will; and he having full power and liberty to stand, God can no way be said to be the Author of his Fall, nor consequently of Sin. And now when man is punished for Sin, other Creatures suffer with him, though had not man fallen it had been otherwise; but now as Instruments of evil man oftentimes doth horribly abuse them, to the dishonour of the Creator; therefore do the Creatures groan, as weary of wicked men: and yet to this ungrateful Creature (Man) doth the Goodness and Mercy of God appear infinite like himself, in that the Air doth still yield man breath and not poison him; in that the Water so variously accommodates him, and not drowns him; that the Fire comforts, and not consumes him; that the Earth bears and sustains him, and not through drought prove barren, parch up, and cleave asunder to swallow him; that his Food doth nourish and not choke him; that Death doth spare and not strike; yea, that Hell is conquered for him. O the depth, the depth, the depth of the Goodness of God to this fallen, restored, yet ungrateful Creature Man! yea, there had not been any such thing at all as Death, had not man disobeyed, for God made not Death in the beginning, nor should it have been, except of ourselves: for it ensued on the voluntary Sin of man, God forcibly inflicting it, as a most just Punishment, and the present Punishments of this life, are but the beginning of Everlasting, because they are not sufficient here to satisfy God's Justice; and though God doth not so punish the sins of the godly, yet is not his Justice impeached thereby, because he punished them in Christ with a punishment Temporal, yet equivalent to Everlasting; which equability doth the Gospel add unto the rigour and severity of the Law. Now the Judgements of God are not only Punishments to the Sufferers and Offenders, but also Documents and Instructions to all others that behold them, know them, and hear them; they are as Sermons to Repentance, for this very end and purpose he worketh them, and therefore they must be Instructions to us, to avoid the occasion of them, which is Sin. The Sin against the Holy Ghost, is, when any after that he hath by the Holy Ghost been lightened with the knowledge of the Truth of the Gospel, doth stand against that Truth, not for fear, or through infirmity, but on wilful Malice; for this Sin is a spiteful resistance of the Gospel against the knowledge and light of Conscience, after the Spirit hath persuaded the heart of the Truth and Benefit thereof; and when a man sinneth out of malice and spite against God himself and Christ Jesus: which is not every sin of Presumption, or against Knowledge and Conscience; but such a kind of presumptuous Offence, in which true Religion is renounced; and that of set purpose and resolved malice against the very Majesty of God himself, and Christ, Heb. 10.29. This Sin against the Holy Ghost is said to be unpardonable, not that it exceedeth or surmounteth the greatness of the Merit of Christ, but because he that commits it is punished with a final Blindeness, and without Repentance there is granted no Remission of Sins; neither is it unpardonable because it is greater than God's Mercy, or as Cain thought, Greater than can be pardoned, Gen. 4.13. but because the heart of him who committeth it is uncapable of Mercy: As if a ventless Vessel be cast into the Sea, it cannot take in one drop of water, not because there is not water enough in the Sea to fill it, but because it had never a vent to receive water. In every Sin these four things are to be considered; viz. 1. The Fault, whereby God is offended in the Action, which is the Root of all the rest. 2. The Gild, whereby the Conscience is bound over unto Punishment. 3. The Punishment itself, which is eternal Death, the wages of Sin. 4. A certain Stain or Blot, which it imprints and leaves in the offender. The Seat of Sin in man is threefold, viz. 1. Reason: whereof Some are of Knowledge. Others of Ignorance. 2. The Will: whereof Some are from the Will immediately. Others are somewhat beside the Will. Some are mixed, partly with the Will, partly against it. 3. Affection: whereof Some are of Infirmity. Others of Presumption, In respect of the Law, Sin is twofold; viz. 1. Of Commission; but if we carry a constant purpose not to sin, and endeavour to resist all Temptations, our Concupiscence will not be imputed to us. 2. Of Omission, which obliges us to Punishment as much as Sin of Commission. Again, Sins are either 1. Immediately against God, as all the Breaches of the First Table. 2. Against Man, as those against the Second, 1 Sam. 2.25. Matth. 28. Sin may admit of Aggravations seven ways; viz. 1. By the object or person sinning. 2. By the object or party which is offended. 3. By the thing done in which the offence is committed. 4. By the place where it is done. 5. By the end in regard whereof it is done. 6. By the manner how it is committed. 7. By the time when it is committed. One and the same Sin admits degrees four ways; viz. 1. By Temptation; when the Devil cast in the Motion. 2. By Conception; when the Will approves to act the Motion. 3. By Birth; when the Motion comes into Execution. 4. By Perfection; when men by Custom have got a habit in sin. Three degrees of Lust in man; viz. 1. When the Temptation is first received into the Mind. 2. When the same Temptation prevaileth, though with some resistance of the Mind. 3. When the Temptation so far prevaileth, that the Heart and Will are overcome, and the Duties of Religion for the time utterly hindered. Again, in Sin consider two things: 1. The Corruption of Sin, or the matter of it, which still remaineth in us. 2. The Gild of Sin, which we are freed and Redeemed from by Christ. The general nature of Sin is a Defect; which Defect is an Absence 1. Of good Inclinations in our Mind. 2. Of the Knowledge of God and his Will. 3. Of Motions to obey the Law of God. 4. Of Inward Actions which are required in the Law. 5. Of Outward Actions which follow the Inward. For Inclinations and Actions may in themselves be both good and bad: 1. As they are things in Nature, made and raised of God, they are good of themselves. 2. As they are in men corrupted, or as they are done by men, they are of themselves evil and vicious, because they are committed against the Law of God. The four Crying Sins which are so often passed by in the world, yet cry to Heaven for Vengeance: 1. The Crying of Blood. 2. The Lust of the Sodomites. 3. The Noise of the oppressed. 4. The Hire of the Laborers. There are five Principal Divisions of Sin; viz. The First Original, which is in all men, not by Imitation but Propagation, Isa. 48.8. Actual, which is every inward and outward Action repugnant to the Law of God. The Second Reigning Sin, which is all Sin not repent of, nor resisted by the Grace of the Spirit. Sin not reigning, which is repent, resisted, and whereof we obtain Remission. The Third Against the Conscience, as in those who wittingly and willingly sin. Not against the Conscience, which we unwillingly commit, yet acknowledge, bewail, but are not able to avoid. The Fourth Pardonable, whereof men truly repent and obtain Pardon. Unpardonable, which is a purposed Denial and oppugning of the known Truth of God, and his Will and his Works: Now they are excluded from Pardon who are from Repentance. The Fifth Of itself Sin, as all things forbidden of God in the Law. Sin by Accident, which is, when things in themselves indifferent, do by circumstances become sinful, and are done with offence, or without Faith. All Sins either in ourselves or others, are all the works of Darkness; viz. 1. Because they come from Satan the Prince of Darkness. 2. Because they are practised in the Kingdom of Darkness. 3. Because they are practised by them who are Darkness, Prov. 4.19. 4. Because they love Darkness. 5. Because they end in Eternal Darkness. Four manner of ways is Sin committed in the Heart: 1. By Suggestion, which cometh by the Devil: The Serpent persuaded. 2. By Delight: Eve delighted. 3. By Consent: Adam consented. 4. By Boldness of defending Sin, by our elation and stubbornness: when Adam was urged to confess his fault, he defended it by an audacious Excuse. The least breach of the Second Table, even all sin whatsoever that is committed, is committed against God himself; Proved, 1. Because Sin is nothing else but the Breach of the Law of God, 1 Joh. 5.17. 2. Every Sin is liable to Judgement against whomsoever it be committed, it is punished of God, he taketh the matter into his own hands, Rom. 1.18. 3. No one can forgive any Sin but God, it followeth therefore that all Sin is committed against himself. 4. Because the Love of our Brethren is made the fulfilling of the whole Law, and the trial of ourselves whether we love God or not, Rom. 13.8, 9, 10. No Sin in its own nature is venial, yet may Sins be said to be not mortal or venial 3 ways; viz. 1. In regard of the Event or Success; so such are venial which do obtain Pardon, and when forgiveness followeth them though they be in themselves most grievous, 1 Joh. 5.16. Thus may we say of David's Adultery and Murder, 2 Sam. 12.13. though the least sin in its own nature is mortal, and merits Damnation: No sin is venial so long as we follow it, and no sin is mortal when once we forsake it, Prov. 28.13. All sins are made venial by Repentance, no sin is venial without it. 2. In regard of the Cause from whence they proceed: whereupon they sooner obtain pardon, if they are not done of malice and set purpose, but of ignorance and infirmity. This Paul showeth to be the cause why his sin was venial unto him, and why he obtained mercy and forgiveness, 1 Tim. 1.13. yet sins of all sorts springing from this Fountain of Error and Ignorance, in themselves considered, are damnable. 3. In regard of the nature of the Sins themselves, so no Sin, not the least sinful thought, can any way be said to be venial, but deserveth temporal and eternal Punishment, whatever the Papists prattle, who most damnably teach, That some Sin in its own nature may truly and properly be called Venial. The occasions of Provocation to Sin are many, which may be reduced to these six Heads; viz. 1. Bad Counsel; hereby came the Fall of the First Adam, and the Death of the Second, Mat. 27.20. 2. Consent or Approbation of Sin, which is twofold: 1. Secret, when men see sin committed, and are not grieved thereat, 1 Cor. 5.12. 2. Open, when men countenance sinners and lewd persons, which make profession of bad practices. This is the horrible Sin of this Age. 3. Provocation unto Sin, when either by word or deed men excite or draw on others to some evil. This is the common fault of such as delight in drunken fellowship. 4. Neglect of good Duties unto our Brethren, as of Exhortation, Admonition, Instruction, Edification by word or example, Reproof or Rebuke. 5. Evil Example in the practice of any Sin whatsoever: This is like Wildfire. 6. The private Slandering of God's Ministers, and the disgrace of their Ministry, which causeth many to contemn the means of their own Salvation. Communication with Sin may be sundry ways. 1 Tim. 5.22. As thus; viz. 1. By Counsel; so Caiphas, when he gave counsel to put Christ to death. 2. By Commandment; so David in the Murder of Urias. 3. By Consent or Assistance; so Saul, in keeping the garments of them that stoned Stephen. 4. By Provocation; this Paul forbids, Eph. 6.4. 5. By Negligence or Silence; of this too many Ministers are guilty. 6. By Flattery; when men soothe up others in Sin. 7. By Connivance or slight Reproof; so Eli in rebuking his Son. 8. By Participation; so such as are Receivers of Thiefs are guilty of Theft. 9 By Defending another in his Sin. Why the Infirmities of the Saints are recorded in Scripture; viz. 1. Not to disgrace them, but to keep us from a vain opinion of ourselves, that we presume not on our own strength. 2. To make us the more careful to look to our steps, that we slip not as they did, for fear we cannot rise as they did; it is easy to fall, but hard to rise. 3. Having fallen as they did, we should by their Example learn to rise as they did; having like Sins, we should have like Repentance, that we may have like Forgiveness. Now the Sin against the Holy Ghost (whereof he is the object, not in regard of his Essence or Person, but in regard of his Office or Operation) consisteth of these Degrees; viz. 1. A rejecting of the Gospel, Heb. 8.29. 2. A spiteful rejecting thereof, under which are comprised Malice and Hatred of Heart, Blasphemy of the Tongue, and Persecution. 3. A spiteful rejecting of the Gospel against Knowledge, Heb. 10.26. 4. A spiteful rejecting thereof after Knowledge against Conscience. 5. A wilful Gainsaying and Opposition against the inward Operation and supernatural Revelation of the holy Ghost. 6. A despighting of the Spirit in such things as he revealeth to them, for their own good. This unpardonable sin against the Holy Ghost is distinguished, & differeth from many other sins which come very near unto it; viz. 1. From many things against Knowledge, yea and against Conscience also; for they may be without malice of heart, which this cannot be; the Elect may fall into them, but not into this. David and Peter sinned against Knowledge, and also against Conscience, 2 Sam. 11. Matth. 26.70. 2. From many sins committed on Malice against Christ and his Gospel, which may be done out of Ignorance, 1 Tim. 1.13. As Paul did before his Conversion. 3. From Blasphemy and Persecution, which may be done also in Ignorance, or in Passion, 2 Cor. 16.10. 4. From Denial of Christ, which may be done out of Fear, like Peter, or other like Temptations. 5. From Apostasy from the Faith and Profession of Religion, which also may be done, not out of Malice, but through the Violence of some Temptation, like Solomon, 1 Kings 11.4, 5, 6. And the Levites in Captivity, who though barred from the Holy Things, yet were admitted to do other Services in the Temple, Ezek. 44.10, etc. whereby it is manifest they fell not into this unpardonable Sin. 6. From Presumption and Sinning with an high hand, as Manasseh did, 2 Chro. 33.13. 7. From Hardness of Heart, from Impudence and committing Sin with Greediness; for so did the Gentiles which had not the Gospel Supernaturally revealed to them. 8. From Infidelity and Impenitency, yea, from final Infidelity and Impenitency, whereinto all the Reprobate fall, which is not perfectly committed till Death; but the Sin against the Holy Ghost is sooner, otherwise in vain had Saint John's Caveat been concerning the not praying for them, 1 John 5.16. This Sin against the Holy Ghost is unpardonable, not simply in regard of the Greatness and Heinousness of it, as if it were greater than the Mercy of God and Sacrifice of Christ, but rather in regard of that Order which God hath set down, and that fixed Decree and Doom which he hath both established and revealed. And though God is not bound to render man a Reason of his Orders and Decrees, yet it hath pleased him to make known some reasons thereof in his Word, for the better satisfaction of men's minds, and justification of his own proceed, 1. Because it is impossible that they who sin against the Holy Ghost should be renewed again unto Repentance, Heb. 6.4, 5. 2. Because they utterly renounce and quite reject the only Means of Pardon, which is Christ Jesus offered in the Gospel, Heb. 10.29. 3. Because they have wittingly so wholly cast themselves into Satan's power, and utterly renounced to have to do with God, having as it were subscribed to be Satan's, and ever to be with him, and on his side, being certified in their hearts, that they are wholly forsaken of God, and shall be damned: And thereupon they (like the damned in Hell) blaspheme God, whom they have renounced, and with spite oppugn the Gospel through an inward hatred of God the Author, of Christ the Matter, and of the Holy Ghost the Revealer thereof. Seeing this Sin against the Holy Ghost is not committed without malice of the Will, we must know that of this malice of the Will there be two Degrees; viz. 1. Particular, when a man wittingly and willingly sinneth against some particular Commandment, as Acts 7.51: The Jews were stiffnecked, and always resisted the Holy Ghost; that is, the Ministry of the Prophets in some things, not in all. 2. General Malice, when a man is carried wittingly and willingly to oppugn all the Law of God, yea Christ himself, true Religion, and Salvation by Christ, and so reverseth all the Commandments. This is the sin against the Holy Ghost: And this being a general and universal Apostasy; of this degree the Apostle saith, If we sin willingly, after we have received the Knowledge of the Truth, there remaineth no more Sacrifice for Sins, Heb. 10.26. The chief Points considerable in this Sin against the holy Ghost; viz. 1. The Name, it is called a Sin against the Holy Ghost, not because it is done against the Person, or Deity of the Holy Ghost (for so he that sinneth, sinneth also against both the Father and the Son) but it is so called, because it is done contrary to the immediate Action, namely, The Illumination of the Holy Ghost. 2. The Efficient Cause of it, which is a purposed and obstinate Malice against God, and against his Christ. 3. The Object, namely, God himself, and the Mediator Christ Jesus; for the Malice of this Sin is directed against the very Majesty of God himself, and against Christ, Heb. 10.29. 4. The Subject in which it is. This Sin is found in none at all, but such as have been enlightened by the Holy Ghost, and have tasted of the Gift of God, Heb. 6.5, 6. 5. The Elect cannot commit this Sin; and therefore they who feel in themselves a sure Testimony of their Election, need never to despair. 6. This Sin cannot be forgiven not because it is greater than Christ's Merit, but because after the Commission thereof, it is impossible for a man to repent. 7. It is very hard to know when this Sin is committed, because the Root thereof lurketh inwardly in the Heart. That we may ever abhor the very thought of sin, consider feriously these two most cursed fruits and effects thereof; viz. 1. It converted happy and blessed Angels into cursed and damned Spirits, for the Devils by Creation were good Angels, as Powerful, Wise, Quick, Speedy, Invisible, Immortal, etc. as any other Angels; equal in every respect, but inferior in no respect to the very best Angels. Now when they fell, they lost not their natural Substance and essential Properties thereof, no more than man lost his when he fell: For as man remained to be not only Flesh and Blood, but also a Living, yea, and a reasonable Creature after his Fall: So the Devil remained to be a Spirit, Invisible, Immortal, Quick, Speedy, etc. as before, only the Quality of his Nature and Properties is altered from Good to Evil. Now the things which especially make them seem so terrible, are, Their Power, Malice, Subtlety, Sedulity, and Speed; for where Malice is strengthened by Might, Might whetted on by Malice, both Malice and Power guided by Craft, Craft and all stirred up by Diligence, Sedulity, and Speed, the Enemy is prevalent: Be wise therefore, Watch and Pray, stand fast in the Faith. Yet know, that the Devil is not able to do whatsoever he will; for this is proper only to God, whose Power is Infinite, but the Devil's Power is a created Power, and therefore limited within bounds of a Creature; yea, he is not able to do any thing simply above, or directly against that course which the Lord hath ordained unto his Creatures, which is commonly called, The course of Nature; for God hath tied all his Creatures thereunto, and hath reserved only for himself, who is the sole Lord of Nature, power to alter it as pleaseth him. But the extraordinary power of the Devil consisteth in this, That he can do any thing that is within the compass of Nature, and may be effected by Natural means, as the violent moving of the Air, causing of Tempests and Storms, Thunder and Lightning, troubling the Seas, the causing of Earthquakes, throwing down Buildings, rooting up Trees, entering into Bodies, both of Men and Beasts, casting them into Fire and Water, grievously vexing and tormenting them, inflict sore Diseases on them, possess them, make them Lunatic, Deaf, Dumb, Blind, stir up Wrath, Pride, Covetousness, Lust, and the like Passions in men: He knows the dispositions of men, and accordingly lays baits for them; he can darken their Understandings, and cause much Anguish in their Soul and Conscience; he can enrage Man against Man, Kingdom against Kingdom, Subjects against Princes, Princes against Subjects, and so cause whatsoever mischief can be caused, which the whole World may witness by too woeful Experience. As touching the Nature of Devils, they are Spiritual Substances, they were created Spirits, and Spirits they still remain to be, their Fall hath not altered their Substance, but the Quality of it, for else could not that Nature and Substance which transgressed, be punished. Grossly therefore do they err, who Think and Teach, That they be nothing else, but bad Qualities and evil Affections, which arise from our Flesh. If because they are Spiritual things they should be no Substances, but only Qualities, then neither should the Souls of Men nor good Angels be Substances; for these are termed Spirits, Eccles. 12.7. Heb. 1.14. Spiritual things may be as truly and properly Substances, as Bodily things: And as for the Devils, the Actions which they perform, the Places where they are, the Power wherewith they are endued, and the Pains and Torments which they suffer, evidently show that they are plainly and truly Substances. And we may know, that in Hell there are both degrees of Torments, and degrees of Devils; for there is one Head of wicked Spirits, called Beelzebub, or The Devil, who hath innumerable wicked Angels ministering unto him, as may be gathered, Matth. 25.41. where Hell is said to be prepared for the Devil and his Angels: And it is not unlike, that they are more in number, than all the men upon the Earth; for where can any man be in this Life, but some wicked Spirit will be ready to tempt him to sin? And though the Evil Motions arise from our own Corruption, yet the Devils help is never wanting to bring them into Action, which confutes the folly of our common people, who never dread the Devil, but when he appears unto them in some horrid shape; they think he is never near them, but when they see him; but it is far otherwise, and there is more Reason to fear his Temptations, than his Appearance; for this is not so terrible to the Sight, as his Temptations are hurtful to the Soul: And this fearful Fiend, this cursed Spirit, this damned Devil had not been at all, had it not been for Sin. 2. It occasioned Adam's Fall, by his disobedience, whereby himself and all his Posterity forfeited that Happiness wherein they were created, and incurred a most fearful punishment, which is Threefold; viz. 1. In this Life, as the painful Provision of the things of this Life, proneness to Diseases, shame of Nakedness, pains in Childbirth, trembling of Conscience in the Soul, care, trouble, hardness of Heart and madness, Deut. 28.28. Subjection to the power of Satan; Damage to the Temporal estate, Deut. 28.29. And the loss of that lordly Authority which man had over all the Creatures. 2. Temporal death, or a change like unto it, Rom. 6.23. 3. After this life, eternal destruction from Gods exceeding glorious Presence. Presume not to commit that Sin in secret which thou wouldst not before men, for all secret Sins hidden to men, are known to God, for these Reasons; viz. 1. Because it is impossible that any thing in Heaven or Earth should hid us or our works from his knowledge; 'tis not the darkness of the night, nor the secrecy of the place, nor the politic contrivance of any act, can conceal us from his Knowledge and Omnipresency, his Allseeing Eye, Psal. 139.9, 10, 11. 2. Because it is the Office of God, and an essential Property attributed unto him to be the Searcher of hearts, Gen. 6.5. 1 Chron. 28.9. Jer. 17.10. Thus he saw the secret Sacrilege of Achan, the hypocrisy of Ananias and Sapphira, and the Treachery of Judas. In Original Sin consider 1. The Cause, which is Adam's Fall, partly by the subtle Suggestions of the Devil, partly through his own ; and the propagation of Adam's corrupted Nature to his Seed and Posterity. 2. The Subject thereof, which is the Old Man, with all his Powers, Mind, Will and Heart: 1. In the Mind, Ignorance of God and his Will. 2. In the Will, Rebellion against the Law of God. 3. The Effects thereof, & they are 1. Actual Sins 1. Inward, as ungodly Affections. 2. Outward, as wicked Looks, profane Speech, and ungodly Actions. 2. An Evil Conscience, which bringeth the Wrath of God, Death, and Eternal Damnation. To the Sin of Adam's Fall there were three things concurring; viz. 1. God's Permitting, not by instilling into him any evil, or taking from him any ability to good, but by suffering Satan to tempt him. 2. By Leaving man to the liberty and mutability of his own Will, not hindering his Fall by supply of Grace; and by Satan's Tempting, who being himself fallen, and envying God's Glory and Man's Happiness, subtly addressed himself in the Serpent's shape. 3. Man's Yielding, who being left to the mutability of his own Will, voluntarily inclined to that evil whereunto he was tempted. The Sins committed in the first Sin of Adam; viz. 1. Discontent, in not being contented with that estate wherein he was placed. 2. Pride against God, Ambition, and an Admiration of himself. 3. Incredulity, Unbelief, and Contempt of God's Justice and Mercy. 4. Stubbornness and Disobedience, even when there was but one Commandment, and man qualified to keep it. 5. Unthankfulness for Benefits received at his Creation. 6. To his Posterity Unnaturalness, Injustice and Cruelty. 7. Apostasy, or manifest Defection from God to the Devil, whom he obeyed and believed. Man through the Devil's instigation was the first Author of Sin, the true Cause thereof; therefore God is not the Author of Sin, 1. Because he is of his own Nature Good, the Chief Good, no evil thing than can proceed from him. 2. It is written, Gen. 1.31. All that God had made was very good. 3. The Law of God condemneth all evil things, and commandeth all that is good. 4. He were unjust if he should punish Sin in man, if himself were the Author of it. 5. The Description of Sin is a destruction of the Image of God in man. 6. The many places in Scripture to the contrary, Psal. 5. Jam. 1. Eccl. 15. Rom. 3. The Causes of God's Permission of the first Sin; viz. 1. To show his Justice and Power to the Wicked, and his Mercy to the Chosen, Rom. 11.32. Gal. 3.22. 2. That it might stand for an Example of the weakness and infirmity of the Creatures, even the most excellent of all the rest. The greatness of Adam's sin; viz. 1. He regarded not the Promise of God, whereby he was willed to hope for Everlasting Life. 2. He despised the Commandment of God, restraining him from the forbidden Fruit. 3. He broke out into horrible Pride and Ambition, whereby he would be equal unto God, and seek an estate higher than that wherein he had set him, though it were most excellent. 4. He shown an unfaithful Heart to departed away from the living God his Creator, so that he did not believe, or not regard the Threatening of God, that he should die if he sinned. 5. He broke out into foul and fearful Apostasy from God to the Devil, from his Maker to the Tempter, giving more credit to the Father of Lies, then to the God of all Truth, of whose Goodness he had such great Experience. Other Sins in Adam's sin of eating the forbidden Fruit: 1. Disloyalty, in being content to hear his Maker blasphemously discredited, and in his heart consenting to the Blasphemy in charging God of Envy, for forbidding him to eat of the Tree of Knowledge. 2. Intemperance, in that he was carried so far by his Appetite, as to exceed the Bounds set him. 3. An Inordinate Love to his Wife swaying him to eat, more than the Love of God to refrain. 4. Curiosity, in that he would try what Virtue lay hid in the Fruit. Our former state and condition by Nature is oft and seriously to be thought on; and that in respect 1. Of Christ, the more to magnify his Love, Psal. 8.1, 4. 1 Tim. 1.12. 2. Of ourselves, to humble us, and to keep us from insolent boasting in those Privileges, whereof through Christ we are made partakers, 1 Cor. 4.7. 3. Of others, to move us the more to commiserate their woeful estate, who yet remain as we once were, to conceive hope, and use means of their alteration, Tit. 3. The heinousness and grievousness of obstinate sinners; viz. 1. Obstinate proceeding in sin keepeth all Mercy from us, as a thick Cloud that suffereth not the comfortable Light of the Sun to shine in our faces, Rom. 11.25, 28. 2. It maketh the least sin that a man committeth or can commit, to be like to that Sin against the Holy Ghost, that shall never be forgiven, neither in this world nor in that to come, Mat. 12.32. for it is not so much Sin simply that condemneth a man (for then all men should be condemned, insomuch as all men have sinned) as Obstinacy and Wilful continuing in sin. 3. It is a Sin against the Gospel itself, and the very Doctrine of Salvation: If then we believe in earnest that we shall come to Judgement; if we take not Heaven and Hell, the Eternal Joys of the one, and the Everlasting Torments of the other, for mere Fables; if we think the Blessedness of the holy Angels worth the having, or the condition of the infernal Spirits worth the avoiding, Let us not continue in sin. Rules how to perceive the grievousness of our sins; viz. 1. Compare them with other men's sins, as with Adam's sin; for doubtless we have many sins considered in the fact, come after his only in time; and yet by that sin Adam brought not only on himself, but on all his Posterity, Mortality and Destruction, the first and second Death. 2. Let us consider our sins in the Punishment thereof; that is, Subjection to all Woe and Misery, yea and to Death itself in this life, and to Death Eternal after this life, with the Devil and his Angels: This is the Reward of every sin in itself. 3. Consider these thy sins as they were laid on the holy Person of our Saviour Christ, which he endured; not only outward bodily Torments on the Cross, but inwardly in Soul apprehended the whole Wrath of God due unto us for the same, which caused him to sweat Water and Blood, and to cry, My God, my God, why, etc. 4. Have recourse to the last Commandment, which forbids the very first Thought and Motions in the Heart to sin, though we never give Consent of Will thereto, nay though we abhor the Fact itself. How God doth punish Sin; viz. 1. Most grievously, for the greatenss of sin, because the Infinite God is offended thereby. 2. Most justly, because every sin violateth his Law; and therefore even the least sin meriteth Eternal Death, abjection, and casting away. 3. Most certainly, as in respect 1. Of his Justice, which punisheth whatsoever is not agreeable to it. 2. Of his Truth, because he had before denounced, That he would punish men if they obeyed not his Commandment. The degrees of the Punishment the wicked do and shall suffer for sin; viz. 1. In this Life, when the Conscience for their misdceds doth gnaw, vex and punish them, than beginneth their Hellish and Infernal Worm. 2. In Temporal Death, when they departing out of this life without comfort, go into the place of Torment and Vexations, Luke 16. 3. At the Day of Judgement, when again to every of their Bodies reunited to their Souls, the Pains of Hell to both shall be consummated. The Effects of Sin; viz. 1. Sins that follow, are the Effects of those sins which go before. 2. In the and perpetual Order of God's Judgement, an Evil Conscience. 3. Temporal and Spiritual Evils, as Temporal Death, and indeed all the Calamities of this life. 4. Eternal Death, which is the Effect of all sins as they are sins. Two Helps to withstand Sin: 1. Labour for Spiritual Wisdom, to be able to discern the Policy of Satan. 2. Labour for Spiritual Strength to withstand all his Provocations. Three degrees of curing the Disease of Sin in us: 1. To know our Sickness, the dangerous Malady of Sin. 2. To know the Remedy for it, which is Christ. 3. To apply the Remedy as we ought, by Faith. Of the contagious Infection of Sin, we are to make this wholesome Use, as an Antidote against it; viz. 1. We must labour to come to the knowledge of our sins, and to be touched with a feeling of them, for till then we can never pray for Mercy as we ought from the great Soul-Physitian. 2. We are put in mind to confess our sins and uncleanness, that so we may be washed by him that purgeth us; for, If we acknowledge our sins, he is merciful and just to forgive us our sins, and to cleanse us from all sin, 1 Joh. 1.9. 3. We must know by what means God useth to sanctify us, it is by the Blood of his own Son; for, the Blood of Christ purgeth us from all sin, 1 Joh. 1.7. Heb. 9.14. 4. We must seek Mercy while it is offered unto us, when our hearts are terrified for sin, Let us have recourse to the Fountain of his Blood, which can never be drawn dry, Isaiah 55.6, 7. Psal. 51.1, 2. 5. We must buy of Christ White Garments to cloth us, and to cover our deformity, Rev. 3.18. that the filthiness of our nakedness may not appear. 6. We must forsake our sins, and walk in the statutes of God, Isa. 1.16, 17. Ezek. 20.18, 19 if we bring not forth the fruit of obedience, we wallow in our mire. 7. If God hath given us Grace to stand, we must pray him to give us also Grace to continue and persevere unto the end. 8. We must walk circumspectly, and forsake the Company of the Wicked, and society with them, 2 Cor. 6.16. Avoid all occasions and inducements to sin, to abstain even from the appearances of evil. Again, to be preserved from Sin, use these Remedies; viz. 1. With thy Eyes ever behold God present, and ever have his fear before thee. 2. With thy Ears ever hear that terrible voice sounding, Arise, ye Dead, and come to Judgement. 3. With thy Hands be ever exercising that which is good. 4. In thy Heart ever hid the Word of God, and meditate continually thereon. 5. With thy Tongue and Lips ever bring some honour to God, and Edification to the hearer, in all that proceedeth from them, knowing God hears even our Thoughts. 6. With thy Feet stand in the Courts of God's House, but offer not the Sacrifice of Fools. 7. With thy whole Man render thyself serviceable to thy Creator, and see thou keep thy Body holy, as becometh the Temple of the Holy Ghost. For forsaking of Sin, observe these Rules; viz. 1. It must not be for a short time, for a fit or a season, but for ever, renouncing all Right, Title, Interest and Propriety therein. 2. We must alienate ourselves for ever not only from some, but all our sins, the most pleasant, the most dear, the most profitable sins. 3. It must be a forsaking in deed, and not an exchanging of one sin for another. Means sanctified of God to keep us from Sin; viz. 1. The Ministry of the Word. Thus he sent Jonah to the Ninevites, Jon. 3.4. Nathan to David, 2 Sam. 12.1. And the Prophets to the Israelites continually, 2 Chro. 36.14, 15. Acts 2.37, 38. 2. The Benefits and Blessings of God, many and great, daily and continual: This should be an Argument prevalent to dissuade us from sin, and invite us to serve the Living God, Prov. 10.12. 3. He hath bestowed upon us his own Son, the greatest Blessing in Heaven, or Earth; for a greater cannot be promised of God, or comprehended of Man, Rom. 8.31. John 3.16. If the serious Consideration of this will not move us to repent of sin, nothing in the World will. 4. The Corrections and Chastisements which are laid upon us, Psal. 89.31, 32. Job 33.16. Yea upon others, also which should be as so many warning pieces to call us to Repentance, Isai. 26.9. 5. Private Admonitions and Exhortations, yea Reproofs and Threaten of Judgement, when the former will not serve, Levit. 19.17. Prov. 9.8. 6. The inward Motions and Inspirations of the Holy Spirit, which he stirreth up in our Hearts, 2 Sam. 24.10. Psal. 16.7. Let us make much of them, lest he withdraw them, and give us over to ourselves. The Use of the Doctrine of Sin; viz. 1. That seeing sin is so great an Evil, we praise the Justice of God; who so severely punisheth it, and not think to extenuate it, but endeavour to avoid the least. 2. That acknowledging the remnant of sin in us, we despair not, but fly to the Mediator. 3. That we may discern ourselves from those in whom sin reigneth, and that sin against the Holy Ghost. 4. That we lay not the cause and fault of our sins on God, when it is and ever was in ourselves. 5. That seeing there are degrees of sins and punishments, we take heed of adding sin to sin. 6. Let us return perpetual praise to God, and his Son our Lord Jesus Christ, who from sin and the fearful punishment thereof, hath ransomed all penitent Believers, by his Spirit converting them from Sin to Good Works, which follow. XII. A Good Work, is a Duty commanded of God, performed by a Regenerate person, and done in Faith, aiming therein at the Glory of God, and the good of Men; I mean not the Popish meritorious Works, but such as are the Fruits and Effects of a Living and Effectual Faith; so called, not that they are without imperfection, even the best of them, but because from the true Believer, God is pleased to accept of them as good; yet he accepts them not, seem they never so good, no farther than he finds Faith in them; and yet accepts he the gift, be it never so small, for the giver's sake, if he believe in him. Thus Works of Justice, Temperance, and the like, cannot be called Godliness or good Works, except they rise from Faith, because indeed it is not done to God; for further than a man doth a thing out of Faith, he doth it not to God: For to do a thing out of Faith is nothing else, but when out of persuasion of God's love to me, I do this thing merely for his sake whom I have chosen, to whom I give myself; one that I know loves me, and therefore though there were no reward for it, I would serve him: This is a Work of Faith, insomuch as that Almsdeeds, Martyrdom, or the like, may not be called Good Works, if they proceed not from Faith. Yet shall the common actions of our Calling be reckoned Good Works, if they come from Faith and Love, if they be done as to the Lord, and so he will accept them; and for this cause the good purposes in many are naught, because they have not Faith for their ground. Good Works are the Fruit of Sanctification, they go not before Justification, but they follow after a man is justified: For first by Grace we are justified, and being justified, we perform Good Works; for man cannot do any work that is good and godly, being not yet Regenerate, but when he is prevented by the Grace of Christ, and the Inspiration of his Spirit, by the Holy Ghost, than he may do good Works; and the best Works before the Grace of Christ, and the Inspiration of his Spirit, are not pleasing to God, forasmuch as they spring not of Faith; yea before Justification they have the Nature of Sin. Now here we must know, that good Works are in a kind necessary to Salvation, yet not as Causes thereof, either efficient or helping any way, but only as an evidence whereby we may know that we are in the way to Salvation: For Faith is necessary, and good Works are the Tokens and Fruits of Faith, and so are necessary also. In a Good Work 1. The End thereof must be the glory of God, which chief consists in Fear, Obedience, Thankfulness. 2. The Action itself in its own Nature, must be just and warrantable. 3. The Circumstances honest and seasonable, proportioned to the justness of the Work itself. 4. The Means direct and lawful, and approvable in the sight of God. 5. The Fountain, the Heart, sincere and sanctified. In the doing of every good Work acceptable to God, these Rules are to be observed; viz. 1. The person of the Doer must be acceptable to God by a justifying Faith. 2. The Word of God must be thy warrant for the doing of the Work. 3. The Actions end must be God's glory. 4. The Work must be done in Faith, because in welldoing a man must testify his Fidelity to God; we must be sure persuaded out of God's Word, that the things we do are approved of God; for whatsoever is not of Faith, is Sin. 5. Love is necessary in every good Work we go about, for Faith worketh by Love. 6. Service to man is required in our good Works; for the end of man's Life is in his Calling to serve man, and by that to serve God, Col. 3.24. 7. Our good Works must be done within the compass of Callings. 8. Patience is necessary in every good Work, that we faint not in welldoing. In every good Work there must beatwofold Faith; viz. 1. Justifying Faith, whereby the person doing the Work, must be reconciled to God, and stand before God a true Member of Christ; without which it is impossible to please God, Heb. 11.6. and therefore is chief necessary. 2. General Faith, whereby a man believes that the Work he doth is pleasing unto God. Whatsoever is not of Faith, is sin, Rom. 14.23. Whereunto are required both the Word of God commanding the Work, and prescribing the manner of doing it, and also a promise of Blessing upon the doing of it. As things may be said to be good in a double respect: 1. Good in themselves alone, as Almsdeeds done by a wicked man. 2. Good in themselves and the Doer, as the Prayers of any true Believers. So there are two sorts of good Works; viz. 1. Those which God in his Word hath directly commanded, as parts of his Worship; such as are Prayer, Thanksgiving, receiving the Sacraments, hearing the Word, etc. 2. Actions indifferent, sanctified by the Word and Prayer, and done to God's glory, being performed after the manner, and to the end God hath commanded them. The Ends of a good Work are manifold; viz. 1. The honour and glory of God; the Work being done in Humility, whereby a man esteemeth himself to be but a voluntary and reasonable Instrument of God therein; and also done in simplicity or singleness of Heart, whereby a man in doing a good Work, intendeth simply and directly to honour and please God, without all by-respects to his own praise, or the pleasing of men. 2. The testification of our Thankfulness to God, who hath redeemed us by Christ. 3. To edify our Brethren thereby, and that they also may glorify God. 4. To exercise and increase our Faith and Repentance. 5. To escape the destruction of the wicked, and to obtain the reward of the Righteous. 6. To be answerable to our Calling, in doing the duties thereof. 7. To pay the Debt which we own unto God; for we are his Debtors, as we are his Creatures, his Servants, his Children, and his Redeemed by Christ. God accepts of good works in us divers ways. 1. In that he pardons the faults thereof. 2. In that he approves his own good Work in us. 3. In that he doth give unto us the Doers of them, a Crown of Righteousness. Provided, 1. That before the Work, go Reconciliation of the Person to God in Christ. 2. That in doing the Work, the right Matter and Manner be observed. 3. That after the Work is done, we beg pardon for the defects thereof. There be three Opinions touching the Necessity of good Works; viz. 1. Of the Papists, who hold them necessary, as causes of our Salvation and Justification. This is most false, and a preposterous Opinion. 2. Of some Protestants, who hold them necessary, though not as principal causes, yet as conservant causes of our Salvation: but the truth is, they are no causes of Salvation, neither Efficient, Principal, nor Conservant; nor yet Material, Formal, or Final. 3. That good Works are necessary, not as causes of Salvation, or Justification; but as inseparable consequents of saving Faith in Christ, whereby we are justified and saved; or as a way is necessary to the going to a place. And this Opinion is the truth; for Works any way made causes of Salvation, or Justification, do nullify Grace. The Motives which cause wicked men sometimes to do Works fair in show, and outwardly good, and to abstain from evil Actions; viz. 1. Because some naturally be not given to the vices which they leave. 2. Others because they be restrained by a slavish fear of God's Justice, or else for that they dream to deserve something at the hands of God. 3. Others for fear of Laws, or lest they should hinder thereby their prosperity. 4. Because their Lusts do sometimes strive as the winds, so as that which is the stronger prevaileth over the rest, and bridleth them from breaking into action, No man can do a work properly meritorious (as the bold Papists affirm) and that for these Reasons; viz. 1. Because the doer of a Work, that may be meritorious, must do it by himself and not by another; for the praise is his by whom he doth it, and not his own: but man in himself hath not power to will that which is good, much less to do it, least of all to do it meritoriously. 2. A Work, that it may be meritorious, must not be a Debt or Duty, for then the doer deserves nothing; but man when he hath done his best, hath done no more than what by duty he was bound to do; and having done all, is but an unprofitable Servant. 3. To make the work meritorious, there must be a proportion betwixt the Work, and Life Eternal, the reward of the Work; but man cannot do a work proportionable to Eternal glory, for he takes all of God, and can give nothing to him; besides, man is a Creature, and therefore whatsoever he hath or can do, is no more than what he oweth to God. Again, the End of good works is threefold especially; viz. 1. In respect of God, that his Commandment may be obeyed, 1 John 3.22. That his will may be done, 1 Thes. 4.3. That we may show ourselves to be obedient children to God our Father, 1 Pet. 1.14. That we may show ourselves thankful for our Redemption by Christ, Tit. 2.14. That we may not grieve the Spirit of God, Eph. 4.30. But walk according to the same, Gal. 5.22. That God by our good works may be glorified, Matth. 5.16. That we may be good followers of God, Eph. 5.1. 2. In regard of our Neighbour, that he may be helped in worldly things, Luke 6.38. That he may be won by our example to Godliness, 1 Pet. 3.14. That we may stop our adversaries mouths. 3. In respect of ourselves, that we may show ourselves new Creatures, 2 Cor. 5.17. That we may walk as the children of Light, Eph. 5.8. That we may have some assurance of our Faith, and of our Salvation, 2 Pet. 1.8, 10. That the punishments of sin may be prevented, Psal. 89.32. And the promised reward obtained, Gal. 6.9. Again, more particularly thus we are bound to do good works in respect of God, for these Reasons. 1. Because of the Commandment of God, who requires them at our hands. 2. For the glory of God, which is hereby in others also exalted. 3. Because of that thankfulness which the regenerate own to God, as well for his Mercies temporal, as his Blessings spiritual. We are bound to do good works in respect of ourselves, for these Reasons; viz. 1. That by our good works we may be assured of our Faith, Matth. 7.17. 2. That we may be assured, that we have obtained remission of sins through Christ, and are for Christ's sake justified before God. 3. That we may be assured of our Election and Salvation, 2 Pet. 1.10. 4. That thereby our Faith may be exercised, cherished, strengthened and advanced. 5. That thereby we may show forth an honest Life and Calling, Ephes. 4.1. 6. That we may escape Temporal and Eternal punishments, Matth. 7.19. 7. That we may obtain Corporal and Spiritual rewards, 1 Tim, 4.8. We are bound to do good Works in respect of our Neighbour, for these Reasons; viz. 1. That we may be profitable unto them by our good Example, and so edify them. 2. That Offences may be avoided, Mat. 18.7. 3. That we may win Unbelievers, and by our words and deeds and example convert them unto Christ, Luke 22.32. A more large explication of the Proofs of this Assertion, That Good Works cannot Merit; viz. 1. Our best works are imperfect, Gal. 5.17. Works indeed good neither are nor can be performed of us, without our renewing by the Holy Ghost; neither proceed they from ourselves, but are the Gifts and Effects of God in us, and we his Instruments unto whom he communicateth his Blessings; in us as in the Subject, by us as the Instruments: The purity of which actions are supposed to be no farther pure, than the purity and light of their Minds may be supposed to be. Thus on the light of Nature may follow actions morally good; upon Spiritual light follow actions also Spiritually good, or Good Works; upon imperfect illightning, imperfect Obedience; on perfect illightning, perfect Obedience also followeth, which though in this life is not, but deferred till the life to come, 1 Cor. 13. yet are the godly, in whose hearts the life of Faith is kindled, pure in the sight of God, when he beholdeth them in Christ; though their good Works cannot be perfect so long as themselves, who work jointly with the Spirit, are not perfect: yet shall not their Imperfections, nor the Imperfections of their works, be imputed to them, but the Perfection of their Saviors Satisfaction. 2. The Good Works, whatsoever we are able to do, are all due, Luke 17.10. therefore no man ought to be beguiled to slacken his strictness in avoiding any sin, or his Conscionableness in performing any bounden Duty, by a Suggestion of Satan's, that he may be over-just, Eccl. 7.18. For in true Righteousness a man cannot be over-just; but for a man to make a Righteousness unto himself, which is not grounded on God's Word, and therein to be strict, is to be over-just, and to perform more than is due unto God. To count such things to be sin, which by God's Law are not made sin, is to be over-just, and to be censorious without just ground, is to be over-just: but we regulating ourselves by God's Word, when we shall have done all those things which are commanded us, must say, We are unprofitable servants, and have done but that which is our duty to do, and therefore far from meriting. 3. Our Works are impure and vicious, however they seem most good, Isa. 64.6. for if any works proceed good from us, they are not ours, but God's good works in us, as the Subject, and by us as the Instruments; neither are they good works which are imagined by us, as seeming by us to be right and good, or which are commanded by men, but such only which are done by a true Faith, according to God's Law, and are referred only to his Glory; yet, though the Righteousness of the holiest Saints, considered in itself, and compared with the perfect Rule of the Law, be exceeding defective; or opposed to the Righteousness of Christ, be as nothing: yet as it is a work of God's holy Spirit in us, proceeding from an heart purified by Faith, all the imperfections thereof being covered with the perfect Righteousness of Christ, it is acceptable to God, and such a thing as we may receive much comfort by; but not glory in, or think to merit aught thereby. 4. If we do any good Works, they are not ours, but are belonging to God only, who worketh in us both to will and to do of his own good pleasure, Phil. 2.13. and therefore good Works in us can merit nought, unless it be a Curse for those imperfections and defilements which are inseparably in them, by reason of that staining quality which remains in our depraved Nature. 5. No Creature whatever he do can merit of God by order of Justice, even because the Creature can never do sufficient to merit the work and benefit of his Creation at the hands of his Creator. 6. There can be no proportion betwixt our Works and the excellency of God's Gifts. 7. If our Works should merit, Christ should not be a perfect Saviour, nor Heaven purchased for us by his Blood only; which now to affirm, is, To Crucify him worse than the Jews did. Good Works cannot justify us, for these Reasons; viz. 1. Because our best works, yea the works of the Saints are not perfectly good and pure, and that for these Reasons; viz. 1. We do many things we should not, and omit many things we should do. 2. We mingle evil with the good we should do, or we do good, but we do it ill. The thing done may be good, but not the manner of doing it. 3. The Saints which do good works, do many things which are sins in themselves, and so deserve to be outed of God's favour, Deut. 27.26. 4. Because there is not that degree of Goodness in these good works that proceed from the Saints, which ought to be, or as God requireth. 2. Though they were perfect, yet are they due and debt, so that we cannot satisfy by them. 3. They are Temporary, and bear not proportion with Eternal Blessings. 4. They are Effects of Justification, therefore no Cause thereof. 5. They are excluded, that we might not have whereof to glory. 6. If they were part of our Justification, our Consciences should be destitute of stable and certain Comfort. 7. Christ should have died in vain, and have risen in vain, not to our Justification, if we could have been justified by Works. That justifying Faith which is required in every good work, hath a double use in the causing thereof: 1. It gives the beginning to a good work, renewing the Mind, Will and Affections of the worker, whence the work proceedeth as pure water from a cleansed Fountain. 2. It covereth the wants that be in good works (for the best work done by man in this life is imperfect) but hereby both the person of the worker is accepted, and the imperfection of his work covered in the sight of God. All these are excluded from being good works viz. 1. Which are sins in themselves, and repugnant to God's Law, and his Will revealed in his most sacred Word. 2. Which are not repugnant to the Law, neither in themselves good or evil, but which may yet by an accident be made good or evil. 3. Which are good in themselves and commanded by God, but yet are made sins by an accident in that they are unlawfully done, or not as they ought to be. How the works of the Regenerate and Unregenerate differ; viz. 1. The works of the Unregenerate proceed not from Faith, as those of the Regenerate do. 2. The works of the Unregenerate are not joined with an inward Obedience, and therefore are done dissemblingly, and are mere Hypocrisy; but it is far otherwise with the Regenerate. 3. As the works of the Unregenerate proceed not from the right cause, so are they not referred to the chief end, which is God's Glory; but in both these the works of the Regenerate are rightly and truly qualified. Though the works of the most Regenerate, yea his best works, are good only in part, not perfectly, because he is not wholly Spirit, and no Flesh, yet God approves of them: And therefore we must again consider Good Works two ways; viz. 1. In themselves, as they are compared with the Law, and the rigour thereof, and so they are sins, because they answer not to that perfection which the Law requireth: for there be two degrees of Sin; viz. 1. Rebellions, which are Actions flatly against the Law. 2. Defects, when a man doth those things the Law commandeth, but faileth in the manner of doing, and so man's best works are sins. 2. As they are done by a person Regenerate, and reconciled to God in Christ, and so God accepts of them, for in Christ the wants of them are covered. The Benefit of putting and keeping on the Holy & Spiritual Breastplate of Righteousness, which is Good Works; viz. 1. It keepeth us from being mortally wounded; for so long as we retain a true purpose, and faithful endeavour answerable thereto, we shall never give ourselves over to commit sin and iniquity. 2. It bringeth great Assurance of our Effectual Calling and Spiritual Union with Christ, yea even of our Election and Salvation, Eph. 1.4. 1 Joh. 2.29. 3. It procureth us a good name in God's Church while we live, 2 Cor. 8.18. and a blessed Memory after we are dead, Prov. 10.7. 4. It confirmeth the Truth of Religion, and so it may be a means to win such as are without, 1 Pet. 3.1. to strengthen those that stand, 1 Thess. 1.6, 7. and to stir up all to an holy emulation, 2 Cor. 9.2. 5. It doth highly honour God, and occasion others to glorify him, Mat. 5.16. That we may be moved to the doing of Good Works and to live righteously, observe here the blessed fruit and issue thereof, as it is declared in Scripture; viz. 1. Generally; that the Lord loveth Righteousness, Psal. 11.7. that verily there is a Reward for the Righteous, Psal. 58.11. that Blessings are on the head of the Righteous, etc. Prov. 10.6. 2. Particularly, for the Righteous person himself; viz. 1. In this Life; the eyes of the Lord are upon the Righteous, Psal. 34.15. God will grant their desire, Prov. 10.24. he delivereth them out of all trouble, Psal. 34.19. they shall never be forsaken, Psal. 37.25. they shall flourish like a Palmtree, Psal. 92.12, etc. 2. At their Death, when they have hope, Prov. 14.32. and are taken from the evil to come, Isa. 57.1. 3. After Death, their Memorial shall be blessed, Prov. 10.7. in everlasting remembrance, Psal. 112.6. 4. At the Resurrection, they shall go into Life Eternal, Mat. 25.46. They shall shine as the Sun in the Kingdom of their Father, Matth. 11.43. 5. For their Posterity: The Generation of the Righteous shall be blessed, Psal. 112.2. Their seed shall not beg their bread, etc. Psa. 37.25. XIII. REpentance is a constant turning from all sin unto God, or an inward sorrowing and continually mourning for sin, joined with Faith and Humiliation, and both inward and outward amendment. It is an aversion or turning from all a man's sins, and a reversion or turning again unto God with all our Hearts: Or, Repentance is an unfeigned sorrow for, and hatred of sin, with an earnest Love of Righteousness, by the which we are continually stirred up to abhor our Vices, and are moved to do good Works, not for fear of punishment or hope of reward, but for that love we bear towards God; that with a joyful heart we are moved to his Obedience, and with grief go astray from his Commandments. A Godly sorrow, whereby a man is grieved for his sins, because they are sins, is the beginning of Repentance, and indeed for substance it is Repentance itself. So a desire to repent and believe in a touched Heart and Conscience, is Faith and Repentance itself, though not in Nature, yet in God's acceptation; for in them that have Grace, God accepteth the will for the deed. Also he that is grieved truly and unfeignedly from his heart for one sin, shall proportionably be grieved for all the sins that he knoweth to be in himself; for in the most Regenerate there remain some unknown sins, of which he cannot have a particular Repentance, and yet they are not imputed when there is Repentance for known sins. Thus David repent of his Murder and Adultery, and yet afterward (erring in judgement by reason of the corruption of the times) lived to his death in the sin of Polygamy, without any particular Repentance that we hear of; so the Patriarches, but God in mercy received a general Repentance for the same, provided we endeavour to find out particular sins. Now though Godly sorrow be the beginning of Repentance, yet Repentance itself doth chief consist in a change of Life upon this Sorrow, and this standeth in a constant purpose of the Mind, and resolution of the Heart, not to sin, but in every thing to do the Will of God. In this purpose stands the very nature of Repentance, nor must it be several from Humiliation and Faith. We cannot so much as think of our sins aright without grief of heart, neither ought we to be grieved for this grief, 2 Cor. 7.8. This Sorrow pleaseth God greatly, and maketh glad the Angels in Heaven, Luke 15.10. And bringeth the Mourners unto infinite joy and peace of Conscience. Some there are that repent of their Repentance, are sorry they have sorrowed for those sins they yet delight in. This is the height of Impiety, and that which filled the hardness of Pharaohs heart to the full; nor were the Israelites themselves free therefrom, when their murmuring appetites lusted after the fleshpots of Egypt: But he that indeed reputes, mourns that he hath not mourned, reputes that he hath not repent, humbles himself because he hath not been humbled. This is that which a man must do before he can truly repent of any particular sin whatsoever. And such think it, nay they know it to be impossible for them to repent enough: Such are our Offences against the Eternal and Infinite Majesty of God, as no man is so humbled for them, as that he can say, He need be humbled no more for them. So that this is an undeniable Truth, a general Rule without exception, That whosoever is come to this pass to think he hath repent enough, he is not in the account of God's Word a true Convert or Penitent: Can our life in length equal Methuselahs, and our Repentance in an undiscontinued practice thereof equal our Life; all this compared to the Infinity of the Majesty offended, would come short to entitle it Long-lived. An unintermitted Watchfulness, fed and supported by a daily constant revolution of faithful Prayers, is the pith of Repentance, which is likely to prove so much the sounder, by how much the more free and voluntary the performance thereof is; for extorted and enforced Repentance, though it often proves sound and good, no doubt, yet may not be always so; the instrumental cause thereof happening to be removed, the Work may not go on. Repent therefore, for except we repent we shall all perish, Luke 13.3. But if we judge ourselves, we shall not be judged of the Lord, 1 Cor. 11.31. Not as the custom is, a seeming sad Confession of sin out of Formality, not Conscience, of Passion without remorse, or of fear without change; like Judas, who confessed he had sinned in betraying innocent blood. This is not to repent, nor can we be said to be truly penitent, when the Judgements upon us for sin, grieve us more than the sins themselves. And although whensoever an unrighteous man truly repenteth, he shall be pardoned, yet he cannot truly repent whensoever he will: Beware therefore of deferring Repentance. He that refuses to turn when God calleth him, provokes God to refuse to turn to him when he calls upon God, yea to give him over to the hardness of his heart, and to assign him Belshazzers, or the rich Fool's death. There are two parts of Repentance; viz. 1. The Mortification of the Old man, that is, Of the Corruption, which by reason of sin sticketh in us. 2. The Resurrection of the New. So there is a twofold consideration of Repentance: 1. In respect of the beginning of Repentance, as Contrition: This is before Faith. 2. In respect of the Act of it; now the Act of Repentance followeth Faith. The exercise of Repentance; viz. 1. A constant turning from all sin unto God, which hath two parts; viz. 1. A purpose of heart and resolution never to sin more. 2. A holy endeavour of performing the said resolution. 2. A humble Confession 1. Of our sins, not in word only. 2. Of our desert of punishment due for them. 2. A continual inward grief and sorrow of heart for our sins, not a worldly, but a godly sorrow, which consisteth of two parts: 1. To be displeased with ourselves for our sins. 2. To have a bodily moving of the heart, which often causeth crying and tears. The former of these is necessary; the latter is not simply necessary, though it be commendable in whomsoever it is, if it be in truth. 4. A true inward Humiliation of the heart, joined with a true inward shame of all our sins whatsoever. 5. An earnest begging of God, in the Name and Mediation of Jesus Christ, pardon for all our sins. Grief of heart causing Repentance, ariseth 1. From the Word of God, whereby sin and God's wrath for the same is discovered, Acts 2.37. 2. From Despair of all help in ourselves, or any other Creature, Acts 16.30. 3. From our wretchedness and vileness by reason of sin, whereby God is offended and his wrath provoked, as well as from our cursedness by reason of the punishment and fearful issue of sin, Luke 15.18. What the grief is which is in the godly when they repent; viz. 1. A grief both for sin past and present, which is called Sorrow; and also for sin to come, which is called Fear. 2. An hatred of sin committed, both of present sin, and sin to come. 3. An averting from sin committed, to Godliness. 4. A flying from sin to come. So the grief is in the heart; the flying is in the will; the averting is in the heart and will, and it is an averting from evil unto good. The effects of true spiritual grief; viz. 1. Shame for evil, which hath been done, Jer. 31.19. Rom. 6.21. 2. A true and thorough Resolution to enter into a new course of life. 3. A renewing of grief so oft as occasion is offered. True spiritual grief is never clean dried up, because sin the cause of it is never quite taken away. The true properties of sound repentance; viz. 1. We must begin with our hearts to purge them of all corruptions and filthy lusts, Ezek. 18.31. 2. As we must turn unto God with the heart, so with the whole and all the heart, with all our soul, Deut. 30.2. 3. We must shake off all our sins, as well one sin as another, and turn unto God, Ezek. 18.13. 4. Our Repentance must be speedy and always, so long as we live, Matth. 24.13. Revel. 2.10. No man ought to defer his Repentance on this ground, That Christ was merciful to the Thief at his death, Luk. 23.43. For 1. That one example is recorded, that none should utterly despair. 2. Only that one, that none should presume. 3. It cannot be proved that he put off his Repentance to that day. 4. It is not safe to make an extraordinary Action (as this was) a pattern: For Christ did miraculously work on that thief, to give in that moment of his Humiliation an evidence of his divine Power. Reasons why we ought to hasten our Repentance; viz. 1. Because we are uncertain of the means, not knowing whether God will offer the same to morrow, or no. 2. Because we are most uncertain of our lives. 3. Because the longer we live, having not repent, we get the greater measure of sin: Sin by custom becometh stronger, and ourselves the weaker thereby to repent thereof. 4. Otherwise we provoke God's wrath against us, and cause him to remove the means from us. We must witness our Repentance by acknowledging our particular sins and trespasses, for these Reasons; viz. 1. Because Repentance only made generally and confusedly, is never true, but a common and hypocritical Repentance of one resolved and settled to continue in sin, and not yet touched with a true feeling thereof. Indeed for unknown sins which we in weakness and ignorance commit, the Lord accepteth a general confession and acknowledgement (which no doubt may be said of the polygamy or marrying of many Wives, and other daily infirmities) provided we daily renew our Repentance for all known sins, and lead the whole course of our lives penitentially. 2. Because we must make a particular account to God at the hour of death, not a general one of gross sins only, but a particular one of all specials also. The true signs of sound Repentance; viz. 1. Care to avoid all sin as well as any one, not for fear but love, not because man, but God commandeth; a diligent care, study, and endeavour to amend what is amiss, and to labour to practise the contrary Virtue. 2. Impatience till we have cleared ourselves, and made our peace with God for committed sins; and a purging of ourselves of other men's sins with a clear Conscience in all things. 3. A holy Indignation or Anger against ourselves, and the sins we before took pleasure in, either in ourselves or others. 4. Fear, because it is sin; fearing to offend God because of his Mercy; a filial fear to sin, to displease God, or to hazard his favour. 5. Desire or fervent affection to God, to Spiritual things; a longing after the Grace of God, a thirsting after Christ's Righteousness and the sincere Milk of the Word. 6. Zeal for God and his Worship, which makes us not to perform it perfunctorily; a knowing Zeal after God's Glory, a holy Contention or Emulation to exceed in Piety. 7. Revenge, when we are holily revenged of ourselves for our sins by the contrary Virtues; a holy Revenge, judging and condemning of ourselves for our sins in ourselves, or others by our occasion. Motives to true & sound Repentance; viz. 1. The Commandment of God himself so often urged and repeated, Jer. 13.12. & 8.6. & 18.11. This was John's Proclamation in the Wilderness, Mat. 3.8. This Doctrine was preached to our Parents in paradise, was afterward figured out by Circumcision before the Law, and by Purification after the Law, Isa. 1.16. 2. Such as Repent not, lie under the bondage of Satan, they are as Captives and Prisoners, bound to obey his Will, and to do him Service, 2 Tim. 2.26. 3. Such as die without Repentance, remain for ever without Remission and Forgiveness, they are lost, and must needs perish, if they repent not before, 2 Pet. 3.9. Luke 13.3. 4. The Threaten denounced and executed upon the Rebellious and Disobedient, are made Examples and Admonitions unto us. God's Vengeance justly fallen upon others should serve to amend us, 1 Cor. 10.6. 5. The Certainty and Suddenness of the last and general Judgement: What manner of persons ought we therefore to be in holy Conversation and Godliness? 6. We must be all led to Repentance by the unspeakable Fruits that follow it; as, Pardon of Sins, Reconciliation with God, Peace of Conscience, Hearing of our Prayers, and in the end Blessedness in the Heavens, Ezek. 33.11. 7. The Excellency of it, which appeareth 1. In the Antiquity of it, being the first Sermon in Paradise. 2. In the Continuance of it, having always been in the Church, and shall be to the end. 8. The Profit of it, which may appear in these five things; viz. 1. It freeth us from the Snares and Subtleties of Satan, 2 Tim. 2.25, 26. 2. It preventeth the Judgement of God in this Temporal life, Jonah 3.4, 10. 3. It procureth the Mercies of God, Temporal, Spiritual and Eternal, Mal. 3.7. Ezek. 18. 4. It freeth us from Death Spiritual and Eternal. 5. It saves our Souls from Death, and hides a multitude of Sins, Jam. 5.20. 9 The Necessity of it, because without it we may perish for ever, Luke 13.5, 3. The means to attain unto repentance; viz. 1. A careful, diligent, profitable and constant Hearing of God's Word, Acts 2.38, 41. 2. To beg it at the hands of God by Prayer, for it is the gift of God only, Ezek. 36.26. Duties required of us after we have repent, viz. 1. We must pray to God to uphold us, that we may not fall again into our former Sins and Transgressions. 2. We must labour to convert others, and be a means for the beating down of Sin in them, and for the raising of them up to Newness of Life. XIV. OBedience, is that whereby a man being endued with Faith and Repentance, doth accordingly to the measure of Grace received, endeavour himself to yield Obedience to all God's Commandments, from all the powers and parts both of his Soul and his Body. And this is called New-Obedience, because it is a Renewing of that in man whereto he was perfectly enabled by Creation. This Obedience much consisteth in observing the Works of Christ; which we must not understand of doing them according to the rigour of the Law, but of a purpose and endeavour to keep them: For this is a Privilege belonging to all that are in Christ, That God accepteth their wills and endeavours of Obedience for perfect Obedience itself, whereupon they who have but little knowledge, if they have care to get more knowledge, & make conscience to obey that which they know, shall also have the Reward promised; for true Religion stands not in Knowledge, but in Obedience; and this is true Obedience, to make Conscience of every sin in our own persons, to take heed of the infection of sin in others, and to abstain from the appearance of evil: and all this not for a day or a year, but from time to time in all; I say, all our thoughts, words and works, through the whole course of our life, to the end of our days. And this our Obedience must not only be in doing this or that, but also in suffering the Miseries laid upon us, to the Death; neither in keeping this or that Commandment, but impartially keeping them all; yea, and it must be ready and cheerful, without any deliberation or consultation with flesh and blood. True Obedience, which proceedeth from true faith hath these Heads & Branches viz. 1. It must be a Fruit of the Spirit in Christ. 2. It must be the keeping of every Commandment of God. 3. The whole man must endeavour to keep the whole Law in his Mind, Will and Affections, and all the Faculties of Soul and Body. 4. He must deny himself, and take up the Cross, Luke 9.23. 5. He must believe all things that are written in the Law and Prophets, Acts 24.14. 6. He must have and keep a good Conscience: for which these means are very requisite; viz. 1. In the course of his life he must practise the duties of the general Calling, in his particular Calling. 2. In all events that come to pass, in patience and silence he must submit himself to the good will and pleasure of God. 3. If at any time he fall, he must humble himself before God, labour to break off his Sin, and recover himself by Repentance. 7. He must prove what is the good will of God, Rom. 12.2. 8. He must restrain his life from outward offences, which tend to the dishonour of God and Scandal of the Church, 1 Thess. 5.22. 1 Pet. 2.11, 12. 9 He must mortify the inward Corruptions of his own heart. 10. He must labour to conceive new motions agreeable to the Will of God, and thence bring forth and practise good Duties, so performing both outward and inward Obedience unto God. Rules of ordering & directing our Obedience; viz. 1. We must be assured that we do those things that are warranted in the Word of God, and that they be done according to his Will, Isa. 29.14. 2. We must perform our Obedience hearty; not for outward show and fashion, to be seen of men, but as in the sight of him that looketh upon the heart, Prov. 23.26. 3. It must be done with all our power cheerfully and willingly; which dependeth upon the former, but distinguished from it, 2 Cor. 8.12. 4. It must be done freely out of love to him that commands it, and purely and simply for his sake; not mercinarily for the Reward, yet in hope thereof. 5. We must perform fruits of our Obedience entirely, not by halfs; sincerely, not parting stakes between God, and the Devil, and ourselves, Jer. 7.9, 10. 6. It must be a constant Obedience, not by fits, for a day, or a short and set time; there is no promise made but to such as persevere unto the end, Mat. 10.22. 7. Our Obedience must not be delayed from time to time, Heb. 3.7, 8. Mat. 25.10. God requireth a full and entire Obedience, and it is our Duty to yield Obedience to all the Commandments of God, for these Reasons; viz. 1. God in his own nature is perfect in himself, and perfect in all goodness towards us; we must therefore answer him in Duty and Obedience. 2. Christ Jesus is a perfect Saviour, a perfect Redeemer, a perfect Mediator; it followeth therefore that we should follow after all Righteousness, and make Conscience of all sin. 3. In respect of the Commandments themselves, which are so knit together, that the knot cannot be loosed, but all are dissolved. 4. There is nothing done in this flesh, but God will bring it into Judgement, Eccl. 12.14. 5. All things commanded of God from the greatest to the least are most just and equal, and therefore to be observed diligently, without all parting or partiality. That our Obedience may be in some good degree towards Perfection, 1. We must labour to have pure and upright hearts, which giveth life to all our actions, and is very much accepted of God, who looks especially to the heart. 2. We must be free from any purpose to live in any known sin, and must be inclined to every thing that is good, lest we be unawares ensnared by the contrary. 3. We must all take notice of our own wants and imperfections, and earnestly bewail and mourn for them, striving with all our power against them. 4. We must make Conscience of the least sin, that we may be afraid of the greatest. 5. We must still go forward from good to better, evermore growing in Grace. 6. It is our duty to pray unto God to give us upright hearts, which in themselves are crooked and corrupt, prone to nothing but what is evil. This Doctrine of Obedience is useful to Reprove 1. Those that waste themselves and spend their strength chief about the things of this world, and never labour after Regeneration and the things of the Lord. 2. Such as content themselves with a small measure of Knowledge and Obedience, of Faith and Repentance. 3. Those that do halt with God, and yield a maimed Obedience unto him. 4. Such as think it sufficient to serve God outwardly to be seen of men, and worship him through Hypocrisy. Obedience is most lovely in God's eyes; Obedience better is then Sacrifice: It makes us welcome to the Lord, when we In Faith, in Love, and true Humility Petitions send, and our Addresses make In JESUS Name, and all for JESUS sake. Without this Grace, all other Graces are But as a Glo-worm-light or falling Star. Who knows his Master's will, and not obey, Shall for his knowledge smart another day. CHAP. VII. Of Fasting and Holy Feasting. A Religious Fast, is an extraordinary abstinence taken up for a Religious end; it is an abstinence from all Commodities of this life, so far as comeliness will allow, and necessity suffer, to make us the more humble and meet for Prayer, Isa. 1.16, 17. Matth. 6.16, 17, 18. It is an abstinence from all Meats and Drinks, 2 Sam. 3.35. Jon. 3.7. The Israelites were commanded to put away their best Raiment, Exod. 33.5, 6. To abstain from Mirth and Music, from Pleasures and all Recreations, Joel 2.16. 1 Chro. 7.5. Dan. 6.18. And in stead of these to give themselves to Weeping, Mourning and Lamentation, Neh. 1.4. For this case they had their Sackcloth and Ashes, to signify they were no better themselves. This was to continue one whole day, 2 Sam. 3.35. Judg. 20.26. 1 Sam. 14.24. 2 Sam. 1.12. Sometimes indeed they continued their Fast longer, as occasion served, and upon extraordinary causes, Hest. 4.16. Acts 9.9. Neh. 1.1, 2. Dan. 10.1, 2. And when the Evening came they did not eat, either in quantity or quality, to recover with advantage what they had abstained from before, but fed upon the Bread of Tears, and mingled their Drink with Weeping. So must we take heed that we make not our Fasts Popish Fasts, or rather Feasts, and think if we abstain from Flesh, we may feed on other Restoratives; or Fast to take the more liberty to sin afterward, or at least to suppose that we have thereby merited at God's hands what we fasted for. Take heed of this; a rightly grounded assurance of God's mercy is highly commendable, but a self-opinionating conceit of merit for the Works sake done, is uncreaturely presumption; a flat contradiction to the very end of Fasting, which should be Self-unworthiness, Self-denial, true Humiliation. This Fasting must never be without Prayer; for Prayer and Fasting were joined together, Ezra 9.5. Neh. 1.4. Dan. 9.3. Judg. 20.26. Luke 2.37. & 5.33. 1 Cor. 7.7. True indeed it is that Prayer is available without Fasting, but Fasting never without Prayer; for Fasting is not the worship of God, but only a help to it; and the most principal end of a Religious Fast, is Supplication or extraordinary Prayer, whereunto as subordinate may be added, Examination, Humiliation, and Mortification. As touching the time of a Religious Fast, it is now free in regard of Conscience; indeed in the Old Testament they had a set time of Fasting, as the tenth day of the seventh Month, Levit. 16.29. But in the New Testament there is no set time which binds the Conscience, only men must Fast as just occasion is offered; and as for Civil-Politick Fasts, they are set for order's sake, and not to bind the Conscience. Fasting was once Ceremonial, when the Lord commanded by Moses, that every Soul once in the year should humble itself in Fasting before the Lord, in one of the great Assemblies of his people, Levit. 16.29, etc. & 23.27, etc. And though the Ceremony of the day be taken away by the coming of Christ, Gal. 4. yet the thing itself continueth and remaineth in force. The circumstances of Moral Duties may be changed, but the substance may not be abrogated; for where the same causes continue, there the thing itself abideth: Therefore this holy Exercise is of as great and necessary use as ever it was, and remaineth in as full force and strength as ever it did, Joel 2.12. Luke 5.33, etc. 1 Cor. 7.5. Acts 13.2, 3. The seasons of Public Fasts being the times of any general Affliction upon ourselves or our Brethren, whether of Sword, Pestilence, or Famine, or any other just judgement, whether threatened, feared, begun or executed. For Private Fasts, the same rule holds in private Afflictions, neither is any time unseasonable when the Religious Soul sequesters itself, for this Spiritual Physic of private Humiliation. Holy Feasting is a time of Solemn Thanksgiving for Benefits received, or Evils removed, wherein the Creatures of God may be more liberally used then at any other time: For this is a day of Rejoicing, wherein it was once said to the people of God, Eat the fat, and drink the sweet, Neh. 8.10. Wherein we must be very careful to preserve the fear of God within our hearts, Exod. 18.12. Jobs fear was, lest his sons should cast this fear of God out of their hearts in their Feasting, and so offend God. In every bit we eat, and every drop we drink, we must remember the caveat our Saviour gives, Luke 21.24. Take heed to yourselves, lest at any time your hearts be overcharged with surfeiting and drunkenness; yea in this time of Holy Feasting there is also enjoined us a certain kind of fear of man, Prov. 23.1, 2. When thou sittest to eat before a Ruler, put thy Knife to thy throat; that is, Bridle thine Appetite, have respect not to pass the limits of Sobriety, Temperance, and Moderation. The lawfulness of these Feasts may be derived from the Primitive Church, so as the poor be regarded, superfluity and riot avoided, and the right end intended, which is the praise and glory of God expressed in Thankfulness for the abundance of his Blessings. Thus after the Sacrifices and Offerings, Aaron and the Elders of Israel came to Feast with Jethro before God, Exod. 18.12. So Ezra the eight. Go your ways, eat the fat, and drink the sweet, and send part to them for whom none is provided; for this is the day of the Lord. In the Primitive Church it was a Custom to have a Feast before the Lords Supper, made by the Communicants; unto which some brought Honey, some Bread, some Wine, some Milk, and every one according to their ability contributing something thereunto. These were called Love Feasts, because they were herein to testify their mutual Love among themselves; as also to the poor, who hereby were relieved; and to the Ministry itself, which was by these Feasts partly sustained. But in these Feasts there were many spots, Judas v. 12. who were eyesores and disgraces to these holy Feasts, pampering and feeding themselves, and riotously wasting the Goods of the Church, in stead of taking care for the poor, and the Ministry, for whose this Contribution was made: It were to be wished there were no such spots in our Feasts at this day, that neither blemish them by Surfeiting, Drunkenness, or Wantonness, nor by excluding the poor from having an interest therein. Three things required for the right observation of a Religious Fast; viz. 1. That the Causes be just and weighty, such as these; viz. 1. When we ourselves are fallen into any grievous sin, whereof our Conscience accuseth us, and whereby we procure the wrath of God against us. So did the Israelites, 1 Sam. 7.6. 2. When some among us fall into any grievous sin, though we ourselves be free from it, because for the sins of others Gods judgements may justly fall upon us. For this Paul blamed the Corinthians, 1 Cor. 5.2. 3. When the hand of God in any judgement lies upon us: Thus did the Israelites, Judg. 20.26. 4. When the hand of God in any fearful judgement lies heavy on others among whom we live, though we ourselves be free. So David, 2 Sam. 12.16. Psal. 35.13. 5. When Gods judgements are imminent, and as it were hang over our heads. So did Jehosaphat, 2 Chro. 20.2, 3. 6. When we stand in need of some needful Blessing of God, especially such as concerns Salvation. Thus did Cornelius, Acts 10.30. 7. For God's blessing and good success on the Ministry of the Gospel: So did the Church for Paul and Barnabas, when they sent them to Preach, Acts 13.3. And so ought we to do at this day. 2. That the right manner of Fasting be observed, which stands in these particulars; viz. 1. Abstinence from meat and drink, and all manner of nourishment of the Body. 2. Abstinence from all manner of sin, whether in thought, word or deed. 3. Abstinence from sleep, such as thereby the body may be the more humbled and afflicted with the want of food, 2 Sam. 12.16. 4. Abstinence from soft and rich apparel, Exod. 33.4, 6. Jon. 3.6. 2 Sam. 12.20. 5. Abstinence from Matrimonial benevolence, 1 Cor. 7.5. Joel 2.16. 6. From the ordinary Works of our Calling, Levit. 16.29, 31. & 23.28, 32. 7. Abstinence from all pleasant and delightsom things, which may any way refresh Nature, 2 Sam. 12.20. Dan. 10.3. 8. Abstinence from all manner of Sports, Pastimes and Recreations, they being all contrary to sound Humiliation. 9 So far forth to abstain from Sin, Meat, Delights, and all worldly things whatsoever, that as well the Soul as the Body may be thereby afflicted. 3. That the right ends of a Religious Fast be observed; viz. 1. To subdue the flesh, that is, to bring the Body, and so the bodily lusts into subjection to the Will and Word of God, subduing the corruption of Nature: We must not therefore think it sufficient to abstain from flesh, and Popishly pamper our Bodies with restorative Conserves, nor eat the day before, or the day after the day of Fasting sufficient for two days. 2. To stir up our Devotion, and to confirm the Attention of our Minds in hearing and in praying, it prepares us unto Prayer, and furthers us therein. 3. To be a spur and provocation to true Humiliation and Repentance. 4. To admonish us of our guiltiness before the Lord, and to put us in mind of the Acknowledgement of our Sins, whereby we are become unworthy of any Blessing, Gift or Mercy. 5. It serves for an outward Testimony and Profession of our Humiliation and Repentance; to testify the humility and the contrition of our hearts, that is to say, Our inward Sorrow for sin, our Repentance, and effectual turning. The Religious Fast is twofold; viz. 1. Private; performed by one or more in a Family, that our Prayers may be the more effectual, Neh. 1.4. 2 Sam. 12.16. & 3.35. Psal. 35.13. & 69.10. Dan. 9.10. Acts 10.30. 2. Public; performed by the whole Congregation, Joel 2.12. Jonah 3.7. This ought not to be used of a few; and therefore all sorts of people should come to the same, and none absent themselves from the Assemblies in such public times of Public Humiliation. The several sorts of Fasts; viz. 1. Physical; when for Health's sake a man forbeareth food; a Fast prescribed by the Physician to preserve and restore Health. 2. Politic; when certain times of abstaining from food are enjoined for the preservation of plenty, and preventing of penury. 3. The Fast of Sobriety and Temperance, Rom. 13.13. 1 Cor 9.25. 1 Thes. 5.6. 1 Pet. 5.7. Of this Fast Bernard saith, 1. That the Eyes must fast from curious sights and all wantonness. 2. The Ears must fast from Fables, evil Reports, and unsavoury Discourse. 3. The Tongue must fast from Slander, Murmuring, and Railing Speeches. 4. The Hands must fast from evil works. 5. The Soul must fast from Sin, and doing our own will, Luke 21.34. Ezek. 16.49. 4. Enforced, Necessary or Constrained Fast, as in time of Famine, or the poor man's Fast, or in a Besieged City, or Ship far from Land. 5. Moral; when men eat and drink sparingly, not so much as their Appetite desireth, but only so much as may preserve Nature, and Maintain Health and Strength. 6. Spiritual; when men abstain from Vice, which is as food to their corrupt Nature, Isa. 58.6. 7. Miraculous; when men extraordinarily assisted by the power of God, abstain from all manner of food longer than the Nature of man is able to endure; which cannot be brought into imitation. Such was the Fast of Christ, Mat. 4.2. of Moses, Exod. 34.28. and of Elijah, 1 Kings 19.8. 8. Hypocritical; when men, without respect to any occasion of Fasting, appoint set times weekly, monthly or quarterly to Fast. Thus fasted the Pharisees, Luke 18.12. whom Christ taxed of Hypocrisy, Mat. 6.16. 9 Idolatrous; when men making difference betwixt Meats for Conscience sake, abstain from one kind, and glut themselves with another, and yet count this a Fast. 10. Superstitious; when men place Religion and Holiness in the abstaining from Meat, making the very outward act of fasting to be a part of God's Worship, contrary to the Apostle, 1 Tim. 4.8. 11. Religious, or the true Christian Fast; when men seasonably abstain from refreshing their Bodies, to make them the more fit for Religious Duties; being an abstinence for one day, commanded of the Lord, from all Meats and Drinks, and Delights of this Life, thereby to make solemn profession of our Humiliation, it being the end thereof to further and better it, Leu. 23.27, etc. Psal. 35.13. Deut. 10.12. 1 Kings 21.27, etc. 2 Chron. 12.6, 7. Ezra 8.21. In our Fasts we must seek to approve our selus and our Actions only to God, for which end we must observe these 3 Rules; viz. 1. With our Fasting we must join a Conversion of our heart from Sin unto God, Joel 2.12. Now that our heart may turn to God in Fasting, we must have special regard to our behaviour both before, in, and after our Fast, whether public or private: As, 1. Before the Fast we must prepare ourselves thereto in an holy manner, by a serious consideration of the Causes and Occasions of our Fast. So did Jehoshaphat, 2 Chron. 20.3. 2. In Fasting we must labour to have more tender Affections, and deeper Humiliation then ordinary, 1 Sam. 7.6. 3. After the Fast we must labour for Reformation and Amendment of life, that our behaviour both towards God and Man may be every way better than before. 2. We must be sure we propound unto ourselves therein the right ends of a Religious Fast; for if we fail therein, and propound other ends unto ourselves, we corrupt the whole action unto ourselves. 3. With our Fasting we must join the Duties of the second Table, in the works of Justice, Mercy, and Love to our Brethren: for without these our Love to God is not sincere, and he rejects that bodily Humiliation that is severed from them, Isa. 58.3, etc. Popish Fasting is abominable for these Reasons, which may well prevail with us to abhor it; viz. 1. In their Religious Fasts they allow one Meal, so it be not flesh; and beside that, drinking of any kind of Wines or Drinks, taking of Electuaries, Strong-Waters, and Conserves, and such like, at any time of the day; which is a Mock-Fast, and nothing else. 2. They make distinction of Meats necessary to a Fast, and that not for Civil ends, as Magistrates may do, or for Temperance sake, as private men may do; but for Conscience sake, which is a Doctrine of Devils, 1 Tim. 4.3. 3. They bind men in Conscience to many set days of Fasting, and make the omission thereof a deadly Sin, wherein they take away our Christian Liberty; for there was no want of care in our Saviour Christ to appoint all good means for the mortifying of the flesh, and yet he prescribed no set Fasts in the New-Testament. 4. They make Fasting meritorious; teaching, That a man thereby may satisfy God's Justice, whereby they do Blasphemously derogate from the All-sufficiency of Christ's Obedience and Worship. 5. They make no Conscience of Fasting from Sin, though it be the chief end thereof; nor is their Fasting an afflicting of the Soul, or Humiliation of the Inward Man, but a Formal hanging down of the head: wherein too many of us Protestants are of the same Religion. Touching Holy Feasting, the Liberty thereof is permitted for these Reasons: 1. To put a Difference betwixt Humiliation and Rejoicing. 2. To Testify our outward Rejoicing by that outward Sign; thence called A day of Joy and Gladness, Esth. 9.19. Rules of Direction for the right use of Feasting; viz. 1. All Excess must be avoided in Eating and Drinking, Eph. 5, 18. 2. They must be sanctified with holy Conference. It was Christ's own practice, Eph. 4.29. Luke 5.29, etc. & 7.36, etc. & 14.17, etc. 3. Blessing before and after Feast must be used. This also was Christ's usual practice, Matth. 14.19. & 15.36. & 26.26. 4. They must mind us of God's Free Bounty, and of our Unworthiness of the least and meanest of God's Creatures. 5. This is a fit season of Testifying mutual Love one to another, by sending portions and gifts from one to another. This is a commendable Custom of old, enjoined to God's people, Esth. 9.22. and practised by them, Ezra 8.12. 6. The Poor must then be specially remembered, as is expressly commanded, Neh. 8.10. Esth. 9.23. 7. In the midst of thy greatest mirth, think of the Distresses of those that are afflicted. 8. In the end of this Rejoicing, examine thy carriage of all that day, and crave pardon for what hath been done amiss, Job 15. To the right use of Meats and Drinks are these three things required: 1. Before we Eat, Consecration of the Food, by praying for a Blessing on it, 1 Tim. 4.5. 3. In our Eating, Decent, Temperate, and Christian Behaviour. 3. After we have Eaten, Prayer and Thanksgiving to the Lord, Deut. 8.10. The Reasons wherefore we ought to consecrate the Meat, before we use it; viz. 1. That in the use of it we may lift up our hearts to God, and thereby put a difference and distinction between ourselves and the bruit Beasts. 2. That we may be admonished thereby touching the Title we have to the Creature, which being once lost by our first Parents, is restored to us again by Christ. 3. That it may be an assured Testimony to our hearts, That we may use the Creature with Liberty of Conscience when we do use it. 4. That we may be sanctified to the use of the Creature, as it is sanctified to us, to the end we may use it with Temperance, and not abuse it. 5. That when we use the Creature, we may depend on God for a Blessing on it, to make it our Nourishment: for no Creature can nourish by itself, but by God's Command, whence proceeds the nutritive Virtue. 6. That we may not grow to Security, Forgetfulness and Contempt of God, and so to profaneness in the use of our Meats and Drinks. Praising of God after Meat, stands in these two Particulars; viz. 1. In an holy Remembrance, That God hath given us our Food, Deut. 8.11. 2. In lieu of Thankfulness to God, we must employ the strength of our Bodies in seeking his Glory, and walking according to his Commands, 1 Cor. 10.31. That we may eat to the Lord, four things are to be observed; viz. 1. That in our Eating we must practise Justice, Prov. 20.17. 2 Thess. 3.2. 2. We must practise Love and Charity in our Eating, Rom. 14.21. Neh. 8.10. 3. We must use Sobriety, a holy Moderation in the use of our Diet, Prov. 23.1, 2. 4. Every man must eat his Meat in godliness. Four Rules whereby we may Eat our Meat in godliness; viz. 1. By taking heed of the Abuse of any Creature appointed for our use, by intemperance. 2. By receiving the Creatures as from the hand of God himself, Gen. 1.29. Exod. 16.15. 3. We must receive the Creatures from God, as Tokens of our Reconciliation to him, in, by and through Christ, Ephes. 5.20. 4. We must learn to be Content with that Portion which God hath assigned us, be it never so mean or small. Motives to avoid Excess in Diet: 1. It destroys the Body, and kills even the very natural strength and life thereof. 2. It brings by consequence of the former evil, great hurt to the Soul of man. 3. There is a Woe belongs to them that eat or drink intemperately, Isa. 5.11, 13, 14. The time of holy Feasting is a time of Rejoicing, a day of Gladness, wherein we may with more liberty use lawful Recreations: Touching which we must observe these three Conclusions; viz. 1. Recreations may not be in the use of holy Things, as in the use of the Word, Sacraments, etc. 2. Recreations may not be made of the Sins and Offences of men; but on the contrary, Sorrow and Mourning for them, Psal. 119.136. 3. We may not make Recreations of God's Judgements, or of the Punishments of Sin. All lawful Recreation is only in the moderate use of things indifferent, which are in themselves, neither commanded, nor forbidden; for by Christian liberty, the use of such things for lawful delight and pleasure is permitted unto us. Therefore also observe these other special Rules for the right use of lawful Recreations; viz. 1. We are to make choice of such Recreations as are of least offence, and of the best report, Phil. 4.8. 2. They must be profitable to ourselves and others; they must also tend some way to the honour of God, 1 Cor. 10.31. 3. The end of them must be to refresh our bodies and minds, and not for gain. 4. They must be moderate and sparing, both in respect of time about them, and in respect of our affections on them. And because Games are used at times of Recreation, observe likewise that all Games are of three sorts; viz. 1. Such as are ordered by the wit and industry of man, and they may be used lawfully, if lawfully used. 2. Games of hazard, wherein hazard only orders the Game not wit; and they by the consent of Godly Divines are unlawful. 3. Mixed Games, partly of hazard, and partly of wit, which as they are not to be commended, so are they not simply condemned. At times of holy Feasting we may also more freely Apparel our Bodies, but still having respect to these two Rules: 1. Our care for it, and the Ornaments of the body, must be very moderate, Matth. 6.18, to 31. 2. It must be fitted to the Body, in a comely and decent manner, such as becometh Godliness, Tit. 2.3. Rules for decency and comeliness in Apparel; viz. 1. That it be according to the Sex, Deut. 22.35. 2. It must be according to our Office, Calling, or Function. 3. It must be according only to our Ability, yea sometimes short of that too. 4. It must be somewhat answerable to our Degree, for distinction of order in the Societies of men. 5. It must be according to the received Custom of the Country where we live, Zeph. 1.9. 6. Such as may express the modesty of our Minds, Frugality, shamefacedness, etc. 1 Tim. 2.9, 10. 7. It must be framed to the example of the Gravest, and most Sober of our Order and Place. The end of Appareling our Bodies is threefold: 1. For Necessity's sake to preserve Life and Health. 2. For Modesty's sake to cover our Nakedness. 3. For honour and respect sake which we own our Bodies, 1 Cor. 12.23, 24. Special Rules for Direction in the right adorning of the Body; viz. 1. Every one must be content with their own natural Favour and Complexion that God hath given them. 2. We must place the principal Ornament of our Souls and Bodies in Virtue and good Works, and not in any outward thing. 3. In the use of Ornaments we must be very sparing, and keep ourselves within the mean. 4. Ornaments must be used not always alike, but according to occasions; as in this time of Holy Feasting we may use them more freely then at other times. 5. We must adorn our Bodies to a right end, viz. That thereby we may honour them, and in them honour God. The right and spiritual use of Appareling ourselves; viz. 1. To consider our are but as the Plaster of our shame, and thereby to humble ourselves. 2. When we cloth ourselves, to remember to gird up our loins, to prepare ourselves for Christ, whether by Death or by Judgement. 3. By putting on of our Garments, we must be admonished to put on Christ, Rom. 13.14. 4. By putting off of our , we are admonished to put off the old Man, the Body of Corruption. Sick Soul, hast surfeited with Sin? No doubt Thy safest Physic is to Fast it out; Or is God's hand, his just Revenging hand Threatened, inflicted on thee or the Land? Or dost thou want some Blessing? Go thy way, Prepare thyself to Mourn, to Fast, and Pray: But if God stops a Plague, or sheaths his Sword, Thou may'st be glad; Rejoice, but in the Lord: And let thy Holy Feasting never be Without Thanksgiving, Fear, and Charity. CHAP. VIII. Of Ecclesiastical Discipline. ECclesiastical Discipline is that other Key of the Kingdom of Heaven, which is joined with that of the Preaching of the Gospel; and doth open or shut, when according to the Commandment of Christ, they who in Name are Christians, but in their Doctrine or Life, show themselves aliens from Christ, Rom. 12.7, etc. After they, having sometime been admonished, will not departed from their Errors and Wickedness, are made known unto the Church, or to them that are appointed for that matter, and purpose of the Church; and if neither then they obey the Admonition, are of the same men by interdiction from the Sacraments shut out from the Congregation of the Church, and by God himself out of the Kingdom of Heaven: And again, if they profess, and indeed declare amendment of life, are received as Members of Christ and his Church, Matth. 18.17, etc. 1 Cor. 5.2, etc. 2 Thes. 3.14, 15. This Ecclesiastical Discipline is to be ministered by the Pastors of the Church, whereunto are adjoined certain Elders, for this end as Necessities shall require, chosen of the Church. For Excommunication is an Action of the Church, performed in the Name of Christ, whereby a grievous Transgressor, or an open, ungodly and obstinate Sinner, is banished from the Fellowship of the Faithful, by the judgement of the Elders, by the consent of the Church, by the Authority of Christ, and by the Holy Scriptures. They who are to be Excommunicated, are chief such as deny some Article of the Faith, or show that they will not repent, nor submit themselves to the Will of God, according to his Commandments, neither make any scruple of persisting stubbornly in manifest Wickedness. The chief and principal part in Excommunication, is Denunciation, whereby is denounced, That he that denyeth Faith and Repentance, is no Member of the Church, as long as he continueth such. And this Denunciation whereby one is Excommunicated, is not in the Power of the Minister of the Church, but in the Power of the Church, and is done in the name of the Church, because this Commandment was given by Christ unto the Church; and not for the destruction of the Sinner which is to be Excommunicated, but for his Edification or Salvation, 1 Cor. 5.5. Some draw the Original of this Church Censure even from Adam, whom the Lord cast out of Eden, and by an Angel kept him from re-entering, and suffered him not to touch or taste of that Tree, which was a Sacrament of Life unto him. So some observe touching Cain, whom the Lord cast out and banished from his face; and indeed, the Face of God may be called The place of his solemn Worship, where he more specially appears. In the time of the Law were many Ceremonies to this purpose; the unclean were kept from coming to the Tabernacle, from entering into the Temple, from the partaking of the Sacrifices, and from eating the Passover, Num. 19.13, 20. & 9.13. And Abraham is commanded to cast out the Bondwoman and her son out of his Family, which was the Church, Gen. 21.10, 11. So in the New Testament, Matth. 16.19. & 18.18. The use of the Keys to open and shut, and the words of binding and losing come directly to this purpose. This was executed on Hymeneus and Alexander, 1 Tim. 1.19, 20. From all which it is very clear, That Excommunication is a sentence of the Church, whereby a Member thereof convicted of some grievous Crime, and by no means brought to Repentance, is driven out of the Church, and cut off from the Communion and Fellowship of the Faithful, that thereby he may be driven to Repentance. The Church is the City of God, Excommunication is the Sword: That the School of Christ, this is the Rod: That the Temple of God, this is as it were the Whip to scourge out such as abuse it and themselves: That the Body of Christ, this is as a Medicine to cure the sick Members thereof: That the Vine and Sheepfold, this serveth to keep the Foxes and Wolves from it. The Mark whereat Excommunication aimeth, and the end whereto it tendeth, is, That the Sinners being ashamed, may be brought to Repentance, and that such as live in the Church might not be corrupted; for the cause of the Institution of Excommunication, is not so much the punishment of Sin, as the Salvation of a Sinner, the edifying of the Church, and the glory of God: For the Church, according to the Doctrine of Christ, smiteth none with the Spiritual Sword, but such as are impenitent; and doth not this unto death, but unto life; and therefore receiveth them that repent. The Censure of Excommunication must be used as an Ordinance of God, not as an Invention of Man, not only knowing the nature and use of it, but practising it to the glory of God, and to the good of others: Not like the Church of Rome, that plays fast and lose with the souls of men for gain, nor like their Apes of Modern Times, little regarding whether the Excommunicate repent or not, but more advising them to pay their Fees and discharge the Court, then to repent of their Offences. The persons that are liable to this Censure of the Church, are only such as have confessed Christ, and called upon God the Father together with us, albeit they have denied him in their deeds; and being exhorted, will not hear; being admonished, will not obey; being reproved, will not repent. As for them that are without, the Lord will judge them, the Church hath nothing to do with them, 1 Cor. 5.12, 13. For those that were never of the Church, cannot be cast out of it, being never of the number of the Faithful: And here also know, That one person may not be Excommunicated for another, but only the party offending. Now if any man be truly engrafted into Christ, endued with Faith in Christ and Repentance from dead works, being a Member of his Body, in Deed and in Truth, Excommunication shall hurt him nothing at all in regard of that Spiritual Union or Communion, forasmuch as the Sentence so given is in that particular void and frustrate. And though a man justly deserveth to be Excommunicated through his sin, and to be separated from the Communion of Saints, yet Excommunication is not the first and chief cause thereof, but his own sin and the continuance in it; seeing it doth not sever him from God, but declareth him to be severed through his impenitency; as the Priests under the Law, putting out the Leprous, did not defile them with the Leprosy, but pronounced them to be defiled; or like the sentence of the Law, which is but declared only by the Judge upon the Malefactor: So it is impenitency, obstinacy, and perseverancy in sin, that separates a sinner from the Church, Excommunication is only the Declarative sentence thereof. Ecclesiastical Discipline is the Order in the Church instituted by God, especially for these two ends; viz. 1. That the Ministry of God may be preserved, and that all things may be done in the Church decently, and in order. 2. That the Conversation of every one may be looked into, that such as have given offences may be amended, and according to the degrees prescribed by Christ. The order which the Church doth use in the exercise of her power, may be comprehended in these three Verses of the eighteenth Chapter of Matthew; viz. 1. If thy Brother trespass, go and tell him his fault between thee and him alone; if he hear thee, thou hast won thy Brother, Matth. 18.15. 2. If he harken not unto thee, let him be again privately admonished by thee, taking one or two others with thee, Mat. 18.16. 3. If he will not vouchsafe to hear them, tell it unto the Church; if he refuse to hear the Church also, let him be unto thee as a Heathen man and a Publican, Matth. 18.17. In Excommunication there are three Judgements to be considered; viz. 1. Of God; when he doth hold any obstinate Sinner guilty of his offence, and so guilty of condemnation. 2. Of the Church; after that God hath holden him guilty; for the Church is only to pronounce, and to declare him so to be; not absolutely, but with condition of Repentance. 3. Of God again; whereby he ratifies that in Heaven which the Church hath done on earth. The Power of Ecclesiastical Discipline is very necessary in several respects; viz. 1. In respect of the Commandment of God, 1 Cor. 5.5. 2. In respect of God's glory, which would be much impeached, if without difference the wicked and blasphemers go in the number of God's children. 3. Lest the Sacrament of the Lords Supper be profaned by the wicked, and that be given them in the Supper, which is denied them in the Word. 4. For the safety of the Church, which shall be punished if she permit willingly the profanation of Christ's Ordinance. 5. For avoiding offence in the Church that others be not corrupted, 1 Cor. 5.6. 6. For the safety of sinners, that they being often admonished may return to Repentance, and be received again into the Church. 7. For avoiding of offence among those that are without; and that the Name of God may not be blasphemed, nor evil spoken of; nor they who are not as yet Members of the Church, kept from coming into it; nor the Covenant of God despised nor reproached. 8. That from the sinners themselves punishments may be averted, because the wicked approaching to the Lords Table, eat their own damnation. The difference between Church-Discipline and State-Government; viz. 1. The power committed unto the Church dependeth on God's Word, the Civil power is armed with the Sword. 2. In the Church Judgement proceedeth according to God's Laws, in the Civil State according to Civil Laws. 3. The Church punisheth the obstinate with the Word of God, yet so as it pierceth unto their Consciences: The Civil State punisheth the obstinate only with corporal punishments. 4. Oftentimes the Discipline of the Church hath place where there is none for Civil Judgement; and the Civil Government oftentimes hath place where there is none for Church Discipline. 5. The Judgement of the Church hath degrees of Admonition before it comes to punish; but the Civil Judgement proceedeth to punishment without it. 6. The Church does often reverse and retract her Judgement and Punishment, if there come Repentance; but it is otherwise with the Civil Magistrate. Touching Excommunication, observe these four things from Matth. 7.6. viz. 1. The Foundation thereof; it is an Ordinance of God; for all obstinate enemies of God by Christ's Commandment, must be kept from holy things: A man living in the Church may be worse in practice then an open enemy; and such an one was Ishmael, who for mocking Isaac, the Son of the Promise, was cast out of Abraham's Family; that is, out of the Church of God, Gen. 21.10, 11. For Abraham's Family at that time was Gods visible Church. 2. The End thereof; which is, to preserve the holy things of God from pollution, contempt, and profanation; even the Word, Prayer, and Sacraments, which wilful Enemies would trample upon, as Swine upon Pearls: And herein we may see the abuse of this Ordinance, when it is made for Politic and Civil Respects. 3. Who must execute this Censure of the Church; namely, they to whom the disposing and keeping of the holy things of God is committed; that is, The lawful Ministers of the Word and Sacraments, but without the Exercise of this Censure which God hath given unto the Church, they cannot keep those holy things pure which God hath committed unto them. 4. How far this Censure of the Church reacheth and extendeth against obstinate and wilful Enemies; namely, to the debarring of them from the use of the Saints Communion in Prayer and Sacraments. Indeed if the party be excommunicated for some particular Crime, and there be hope of his Repentance, because he doth not maliciously persist by wilful obstinacy in his sin and contempt of the Church, then although he be excluded from Communion with them in the Sacraments and Prayer, yet he may be admitted to the hearing of the Word, because that is a means to humble him for his sin, and to bring him to Repentance, which is the end of all Ecclesiastical Censures. The Censures of the Church are of three sorts, all of them having their proper time, and place, and use, and object, according to the nature of the offence, and party offending; 1. Admonition or Exhortation to amendment, which also is joined with reprehension and denunciation of God's judgements against the party not repenting, but persisting in his evil way, Gen. 3.11. & 4.6, 7. 2. Suspension, whereby the offenders for a time are barred from the Lords Supper: This is not a Separation from all holy things but some only, till clearer evidence produce either farther punishment or absolution, 2 Thes. 3.14, 15. 3. Excommunication, which is a Separation from all holy things, and the Privileges of the Church, and the Communion of Saints, because to their sin they add this obstinate contempt of the Admonitions given unto them, Gen. 17.14. Ezra 10.8. Matth. 18.17. There is a twofold Communication or Communion from which an excommunicate person may be said to be excluded; viz. 1. Inward and Spiritual, which every Faithful one hath by Faith and Love; first with God, and then with the Saints of God, 1 Joh. 1.3, 7. From this Fellowship can none be excluded, but by sin, which is it alone can separate any man from the Grace of God, and from Communion with him. The Church Excommunication can bar and shut out no man from this Communion. 2. Outward and Corporal, which standeth in a common partaking together in the Word, in Prayers, and in the receiving of the Sacraments, and in familiarity and friendship one with another; from all which Excommunication separateth. The Bands or Duties which no Excommunication doth dispense withal; viz. 1. Natural; if any Excommunicate person be in want or any distress, we must minister unto him such things as are necessary for his preservation. 2. Domestical, as the duties of Wives, Children, and Servants, may not be shaken off under any colour or pretence of Excommunication. Provided, that they cease not to pray for them, to admonish them, to hate their sins, and see they defend them not in their wicked courses, or join with them in opinion. 3. Civil or Politic; it is lawful to buy of him or to sell unto him; yet we ought not to converse and commerce with him as with a Friend. The Duties which are to be performed to Excommunicate persons; viz. 1. We must love the Persons of the Excommunicate in the Lord, and thirst after their souls health, and for their conversion. 2. We must exhort and rebuke them; so that albeit we love them, we must take heed that we do not flatter them, and so harden them in their sins. 3. We are bound to pray for those that are bound by the Church Censures; we are not to pray with them, but it is required of us to pray for them. 4. We are to assure them that upon their Repentance we are ready to embrace them, and to receive them as Brethren; forasmuch as there is joy in Heaven for one sinner that is converted from the error of his ways. The fearful estate and condition of Excommunicated persons; viz. 1. Their Names, whilst they persist in their obstinate Impenitency, are canceled out of the number of the people of God, Gen. 1.7. 2. The Sentence that is pronounced on Earth, is ratified in Heaven, Matth. 18.18, etc. for Christ is the Author of it, 1 Cor. 5.4. 3. They are barred from the Word and Sacraments, and from Prayers with the Congregation; the Word prevailed not to do them good, the Sacraments would do them hurt. 4. They are infamous, for they are to be called and accounted as the Heathens and Publicans, Matth. 18.17. 5. Such as thus contemn the Admonition and Reprehension of the Church, lose the Communion of Saints, and become the bondslaves of Satan, 1 Cor. 5.3, 4, 5. 6. Being cast out of the Church they are banished out of all Churches; the Churches of God have all cast them out whom one hath cast out; And if we be not of the Church of God, we are of the Synagogue of Satan. 7. The sundry Decrees and Constitutions established by Humane Laws, do much aggravate and set forth the hideous condition of such as are worthily cast out of the Church. The ends of Excommunication are these, viz. 1. The good of the person Excommunicated, that if it be possible he may be won. 2. The Salvation or preservation of the whole Church, 1 Cor. 5.13. lest others be infected. 3. That the rest may fear, and be kept within the bounds of their duty, 1 Tim. 5.20. 4. That those Punishments which hang over the Church for sin, may be kept off and avoided, Josh. 7.11. Numb. 25.7. 5. The Glory of God; and if this be before their eyes that are Governors of the Church, it will keep them from declining either to the right hand or the left, from winking at the sins of great ones, and censuring the faults and infirmities of those of low degree too sharply; from winking at great beams in some, and from having Eagles eyes to pry into the motes of others. The use of Excommunication ought to be perpetual and universal in the Church, because the causes of this power of the Church are perpetual and universal: As 1. The Commandment of Christ, Matth. 18.18. 1 Cor. 5.5. 2. That obstinate Sinners being made ashamed, may be brought to Repentance. 3. That no others should be infected by their evil life and corrupt example. 4. Because it is the ordinary Office of the Church to judge them that are within, 1 Cor. 5.12. Obstinate Sinners are to be cast out of the Church, which ought not to Tolerate open Offenders, for these Reasons; viz. 1. Because it is a comely thing for the Saints of God to purge themselves of them; that as they differ from Heathen men, so they may differ from Heathen Meetings: for, They are a holy people, Deut. 2.14. 2. Because for the neglect of this Duty the Wrath of God falleth upon the Sons of men, Col. 3.6. 3. Because it is a cause of great Mercy, and wonderful Blessing from God, when such as transgress are resisted and punished, Joh. 7.13. & 8.1, 2. 4. Because it would be reproachful to God and his Son Jesus Christ, if they who lead wicked and wretched lives, should be admitted freely to his Table, as if his people were a company or conspiracy of profane persons: whereas the Church is the Body of Christ, Col. 1.24. 5. By continual company of the wicked, the godly are corrupted, 1 Cor. 5.6, 7. it is better that one Member be cut off, then that the whole Body of the Church should perish. 6. They are to be cut off, to the end that such as are wicked livers may begin to be ashamed of themselves and their wickedness, who by winking at their sin, would grow the more obstinate, but by this chastisement may be reclaimed and preserved, 1 Cor. 5.5. We must have no company with scandalons livers, that they may be ashamed, 2 Thess. 3.14. Excommunication described by its several parts; viz. 1. It is a Sentence of the Church. Mat. 18.17. 2. It must be executed upon him that is a Member of the Church, 1 Cor. 5.11, 12. 3. The party Delinquent must be convicted of some grievous crime, Tit. 3.10. 4. It stretcheth to him that cannot be otherwise brought to Repentance. 5. He is driven from the visible and outward Communion of the Saints. 6. The end or use of it is to make him ashamed that hath offended. From the first part of the description of Excommunication, we learn, 1. That such as are themselves out of the Church, and no true parts thereof, have nothing to do herewith. 2. How great the honour and dignity of the Ministry is, to bind and lose offenders, to open and shut Heaven, to remit and retain Sins, so that it belongeth not to private persons. 3. That those Churches are deceived that cast from them this Ordinance of Christ. From the second part of the description of Excommunication, we learn, 1. What person is to be Excommunicated; even such an one as was called our Brother, and registered in the number of the children of the Church, and not such as are without. 2. To Discern the gross folly and corrupt dealing of the Church of Rome, which hath nothing to do herewith, being not the true, but a false Church. 3. Such as are without the Church, may not hence be encouraged to continue in Sin, because they are without Church-Censures, but let them hasten to come within the Church, lest their condemnation be to come. From the third part of the description of Excommunication, we learn, 1. That a man is not to be Excommunicated and put out of the Church for every trifle, or for every Sin, but for Scandals and Offences against the First or Second Table, and such as are most notorious. 2. That it is not to be used as the first, but as the last Remedy; so that there is required Patience and much Lenity, waiting whether he will by private Admonitions and Exhortations, private Reproofs and Rebukes, be amended or not. 3. That whilst Sin is secret and unknown, no man can be Excommunicated, but then only when it is made public and manifest unto all; and it is then made public, when the Church is acquainted with it. From the fourth part of the description of Excommunication, we learn, 1. That such as have offended, and truly repent of their sins, giving evident Testimony of their unfeigned Conversion, aught to be spared, and not censured; to be comforted, not terrified; to be retained in the Church, not rejected and cast out of the Church. 2. That Impenitency is a most grievous Sin, and next to Infidelity the greatest: for as Faith is the Mother of Repentance, so the unbelieving heart the cause of Impenitency. 3. To make a difference between Sin and Sin, between Sinner and Sinner, some fight against their Sins as against their Enemies, others cherish Sins in themselves, and are resolved to continue in them. From the fifth part of the description of Excommunication, we learn, 1. To avoid the conversation of such as are cast out of the Church, so far as possibly we can. 2. That to be familiar with such, encourageth them to continue in their dangerous estate. 3. That it is the duty of the Church, to purge itself of such Offenders, as a Body of corrupt, gross and superfluous Humours. From the sixth and last part of the description of Excommunication, we learn, 1. Not to condemn the Censure, or open our mouths against this Ordinance of God, so sovereign, so profitable, so necessary; forasmuch as the Church casteth them out for a season, that it may receive them again for ever. 2. Not to condemn such persons as are Excommunicated; though we cannot admit of them as Christian Brethren, yet they are natural Brethren, and may belong to God's Eternal Election: The incestuous Corinthian was Excommunicated, yet repent, and laid hold of the Promises. 3. That whatsoever power is given to the Pastors of the Church, is given to Edification, and not to Destruction, 2 Cor. 10.8. This Ordinance is good for all that abuse it not. The Use we are to make of this Sentence of Excommunication, when it is denounced against others; viz. 1. We must mourn for them as for the loss of a Member, though themselves do not; yea, and pray for them most earnestly. 2. We must beware and look to ourselves that we come not into that estate, lest their condition be ours. 3. We must take heed that we do not harden them in their sins, but seek by all lawful means to reclaim and recover them, that they with us may join in lauding and magnifying the Name of the Lord. To whom be Glory for ever. This Sentence flows but from the Church alone, Derived from Christ, Denounced against none But Members of the Church, when as they be Duly Convicted of Delinquency. It's Power extends not unto such, who may Be Conquered to Repent some other way: If not, it may pronounce Exclusion From the Saints visible Communion, Until the Church receive clear Evidence Of godly Sorrow and true Penitence. FINIS. AN Alphabetical Table Of all the Choicest FLOWERS Contained in this HOLY ARBOR. The Number notes the Page, the letter's a. b. c. the parts of each Page. A ADAM, his state of Innocence, 317 c. 318 a. his Fall, 352 b.c. Adoption, what, 333 a. Doctrine thereof, ibid. to 334 Signs thereof, 333 b, c. Benefits thereof, 334 a. Duties required thence, ibid. b. Adoration, twofold, 216 b. the Virtues therein required, ibid. c. Adultery, the several kinds and degrees thereof, 285, 286 the heinousness of the Sin, ibid. c. 287 a. Remedies against it, 110 c. 111 a. 288. Affliction, Why God afflicts his people, 198 a. 199 a. 200 c. Comforts opposed to Affliction, ibid. c. The fruit of Affliction, ibid. b. the Saint's advantage thereby, 201 b. Amen, what it signifies, 168 c. Anabaptists confuted, 45 b. Angels, their Nature, and the manner of their Creation, 317 b. wherein they are to be imitated by us, 97 b. Anger, holy Anger and its properties, 281 Sinful Anger, how to be avoided, 279 b. 289 a. how it differs from hatred, ibid. c. Anointing of Christ, what it signifies, 128 b. Antichrist, proved to be the Pope, 234 c. 235 a. Apparel, Rules touching it, 375 b, c. the right use thereof, 376 a. Apocryphal Books, not penned by the Prophets, 6 c. or the Spirit of God, ibid. Ascension, Christ's Ascension into Heaven, 140 a. 142 c. what most considerable therein, 141 c. why Christ ascended, 142 a. the Benefits thereof, ibid. b. Assurance, the grounds thereof, 316 b. the necessity and the Signs thereof, 189 c. 190 a. how it may be increased, ibid. B BAptism, what, 41 a. why instituted, 46 c. 47 a, b. how far Necessary, 41 a. 45 c. the Doctrine of Baptism, 41 to 47. Salvation possible without it, 42 c. what the words in Baptism signify, 42 c. what it is to be Baptised into Christ's death, 43 b. the right Use of Baptism, 44 c. The Errors touching Baptism, 45 a. the Papists Error touching it, 46. the difference betwixt Baptism and Circumcision, ibid. how they agree, 46 b. Bible, the Canonical Books thereof not perishable, 6 a. Blood of Christ, how it saves from sin, 321 a, b. Body, the Metaphor thereof used in Scripture, what it implieth, 151 a. Bondage, from the which Christ hath freed us, is fourfold, 322 a. Bread, daily Bread, what is meant thereby, 98b. Burial of Christ, the Causes thereof, 37 c. C CAlling, twofold, 150 c. Censure, the evil of it, and how many ways it may be committed, 305 a. Censures of the Church, threefold, 379 c. Ceremonies Judaical oblige not Christians, 16 a. Chastity, twofold, 289 b. Rules to preserve it, ibid. c. 290 b. Children, their Duties to Parents, 263, etc. Christ, his Natures and Properties described, 127 b, c. the degrees of his Humiliation, 127 a. also of his Exaltation, ibid. Why called the Firstborn, ibid. why called our Head, ibid. 128 a. why called our Lord, 127 Messiah, Christ, or Anointed, ibid. b. why called the Word, 129 a. the Lamb from the, etc. 322 c. the Head of the Church, 151 b. how said to be Present with us, 157 b, c. to what ends Anointed, 128 b. his Royal, Prophetic and Priestly Offices, 128 & 129 his Theanthropeity and the use thereof, 131 c. Church, what it is to believe in the Holy Catholic Church, 149 c. why called Catholic, 150 a. The Church twofold, Visible and Invisible, ibid. b. & 152 c. its Privileges, 151 c. Marks to know the true Church by, 152 a. her Titles of Honour, ibid. why called Holy, ibid. b. her Properties, ibid. why God permits it to be persecuted, ibid. c. 153 a. 198 b. why the World hates it, ibid. c. How the Church before Christ's coming, differs from the Church since his coming, 154 a. how it differs from commonweals, ibid. b. her Office and Authority touching the Scripture, ibid. how the Church may be said to err, ibid. c. what she may not do, ibid. The Duties of Faith in the Holy Catholic Church, 155 a. Circumcision, why Abolished, 46 c. why Christ was Circumcised, ibid. b. Communion of Saints, what, 155 c. 156 c. Doctrine thereof, 155 to 156. How we are said to have communion with God, 157 c. the Signs of true Communion with God, 158 a. 159 a. the Duty of the Saints by virtue of this Communion, ibid. c. Conception of Christ by the Holy Ghost, what, 132 c. what it signifies, 133 c. why he was conceived, ibid. what it is to believe in Christ conceived, 134 b, c. Confession, the Properties thereof, 79 b. Christian Confession, twofold, 246 b. Caveats touching private Confession, 225 c. Consubstantiation, Reasons against it, 57 b. Conversion, what, 337 Doctrine thereof, ibid. to 343. Conversion twofold, 341 c. how wrought, 342 a, b. The Object, Subject, Parts and Causes of Conversion, ibid. b, c. how is differs from false Repentance, 343 a. Covenant, betwixt God and Man, twofold, 330 a. Covetous, how said to be Idolaters, 309 a. Covetousness, what, 306 c. the Evils thereof, 309 b. Remedies against it, ibid. a. 110 b. Creation, described, 124 c. 125 a. 316 why God created the World, 125 the Doctrine of the Creation, ibid. b, c. & 316 to 319 the use of that Doctrine, 119 b. Creatures, four kinds thereof in the world, 318 b. a twofold goodness in the Creature, ibid. a. Creed, why vulgarly called Apostolic, 117 c. and why so framed, ibid. Cross, fourfold, 198 c. a Cordial against fainting under it, 200 a. 201 b. Cruelty, the Properties thereof, 278 b. Curse for Sin, fourfold, 19 c. D DEath of Christ, why so ignominious, 137 c. the Benefits thereby, ibid. a. Debt, a threefold Debt in Sin, 105 a. Decalogue, how divided, 170 c. the Doctrine thereof, 169 to 310 Rules how to expound it, 171 c. 172 a, b. Deity, proved, 119 c. 120 a. Deliverance, how many ways God works it for his people, 113 a. why God sometimes defers it, 200 c. Descension of Christ into Hell, what, 135 c. the diversity of Opinions touching it, 138 b, c. Despair, what, 222 c, etc. Doctrine thereof, ibid. to 226 threefold, 225 a. Causes thereof, ibid. b. Remedies against it, 111 b. 225 c. 226 a, b. Discipline; what Ecclesiastical Discipline is, 376 b. the nature of it, how and by whom to be administered, ibid. why, and by whom Instituted, 378 a. the Method thereof, ibid. the Necessities thereof, ibid. c. the Difference betwixt Church-Discipline and State-Government, ibid. Distress of Mind, the kinds thereof, 224 b, c. Doctrine, how true Doctrine differs from other, 153 c. Drunkenness, Remedies against it, 111 a. Duties, the kinds thereof, 271 a, b. E EArth, a twofold Right to it, 272 c. Eating to the Lord, what and how, 374 b. Election, what, 313 Doctrine thereof, ibid. to 316 kinds thereof, 315 b. Effects thereof, ibid. c. the way to obtain Assurance thereof, 316 a. Envy, twofold, 281 c. why to be avoided, ibid. Remedies against it, ibid. Essence Divine, what, 2 b, c. 3 b. how the Essence of God differs from the Essence of the Creature, 4 a. Why the Difference of Essence and Person in the Trinity is necessary to be known, ibid. b. Examination before Receiving the Lords Supper, 49 c. to 53 b. Examiner's, three sorts of Examiner's, 53 a. Excommunication, what, 376 c. its parts, 381 c. the Original thereof, 377 a. how to be used, ibid. b. of no force against the Child of God, ibid. c. Three Judgements in Excommunication, 378 b. Observations thereon, 379 b. Duties to be performed by and to the Excommunicate, 380 a, b. The fearful condition of Excommunicated persons, ibid. c. the end and use of Excommunication, 381 a, b. with the use to be made thereof. 382,383. Eyes, Rules for the governing of them to avoid Adultery, 289 a. F FAith, what, 174 b. Doctrine thereof, 379 to 194 What the most Mysterious point of Faith 1 a. how many ways we may be said to Believe, 183 b. Faith fourfold, ibid. Historical Faith, what, ibid. c. Justifying Faith, wherein it consists, 184 a, b. its Properties, 186 c. God's order in working Faith, 184 c. how many ways Faith works, 187 a, b. how it admits Degrees, 186 a. 238 c. 239 a. Effectual Faith, what, 187 wherein the effectualness of it consists, 188 a. the Fruits, Effects and Signs of Effectual Faith, 192 b, c. the Causes of uneffectual Faith, 188 a. Faithless Works, threefold, 187 c. Trial of Faith, 50 b, c. 51 c. Duties of Faith in Christ Crucified, 138 a. how Faith and Hope differ, 189 a. wherein they agree, ibid. c. how Faith differs from Presumption, 191 a. how Faith differs from Moral Honesty, 238 b. the Degrees of Temporary Faith, 239 b. Satan's Engines to destroy Faith, 188 c. Titles in Scripture given to Faith, 190 c. how far the sense of Faith may be lost, ibid. Motives to grow in Faith, 191 b. Means to attain it, ibid. c. The use of Faith in Prosperity, 193 c. Faithful, why called Saints, 157 a. Fast, what a Religious Fast is, 369 a. 370 c. 371 a, b. the several kinds thereof, ibid. c. 372 a. Rules touching the same, 370 c. 371 a, b. 372 c. Popish Fasting abominable, proved, 372 c. 373 a. Father, how understood in the Lord's Prayer, 79 b. why Our Father, 78 c. 79 a. Fear of God, what, 176, 215 Doctrine thereof, ibid. to 218. Signs and Evidences thereof, 217 b. how the Fear of God's Worship differs from all other Fears, ibid. a. Feasting, holy Feasting, what, 370 a. Rules touching the same, 373 c. why permitted, 370 a. 373 b. Flesh and Spirit, the War betwixt them, 330 c, the Weapons of that Warfare, and the Nature of it, 331. Fornication, Motives and Reasons against it, 287 b, c. Forgiveness of Sins, what, 160 b. Doctrine of it, ibid. to 163 Signs thereof, 161 b. Forgiveness 'twixt Man and Man fourfold, 105 c. G GAmes, threefold, 375 a. what Games lawful to be used, ibid. Ghost, Holy Ghost, third Person in the Trinity, 1 to 5. Gifts, of the Spirit, twofold, 328 b, c. Gluttony, Remedies against it, 111 a. God, his Attributes and Properties, 120 c. 121, 122. Godhead, what, 2 a, c. Gospel, what, 23 c. Doctrine of it, ibid. to 25. Why called the Gospel of Peace, 24 c. the Effects thereof, 25 a. Grace, twofold, 329. The operations and properties of Saving Graces, 332 b. Trials of Sound Grace, 50 a. Grace distinguished from Hypocrisy, 329 a. Grace Universal, Grace Erroneous, 24 a, b. H HAllowing, how many ways taken in Scripture, 84 c. 85 b. Hallowing God's Name, what it signifies, 83 b. how many ways God's Name may be Hallowed, 85 c. Hearing the Word aright, what, 33 a. Requisites to hear profitably, ibid. c. Rules of Preparation, ibid. the impediments of Effectual Hearing, 34 a. 35 b. Preparative Helps before Hearing, 34 b. Rules in time of Hearing, ibid. c. Duties required after Hearing, 35 c. Heaven, how many ways taken in Scripture, 81 a. Holy Ghost, the Doctrine of Faith therein, 145 to 149. why called the Spirit of Revelation, 146 a. he is to be prayed unto as God, ibid. his Godhead proved, ibid. c. why distinct from the Father and the Son, 147 a. his Equality with the Father, proved, ibid. why called a Spirit, ibid. b. the Titles given to the Holy Ghost in Scripture, ibid. c. his Operations twofold, 148 a. his peculiar Offices, ibid. b. how he is given, retained and eclipsed, ibid. c. the Duties of Faith in the Holy Ghost, 149 a. Honour to Parents, wherein it consists, 265 b, c. why Civil Honour is due to man, 267 b. how many ways this is transgressed, 268 b. Hope, what, 175 a. Doctrine thereof, 203 to 207. how many ways taken in Scripture, ibid. a. Hope, twofold, ibid. b. the Grounds of Hope, ibid. c. the Exercise of it, 204 a. why it must be steadfast, ibid. c. why called the Helmet of Salvation, ibid. The special Properties thereof, 204 c. The way to get, keep and use Hope, ibid. the Necessity of Hope, 205 a. how it is wrought, ibid. b. how Hope and Faith differ, ibid. c. how Hope and Presumption differ, 206 a. Signs of Sound Hope, ibid. b. Motives to Hope, ibid. Means to attain it, ibid. Vices repugnant to it, ibid. c. Householders Duties, 269 c. Humanity of Christ, 133 a. Humility, what, 174 c. the Doctrine thereof, 194, 195. Husband's Duties to the Wife, 269 b. Hypocrisy, what, 236. Kinds thereof, 237 b. Fruits thereof, ibid. b, c. why not always invisible, 238 b. why sometimes charged upon the children of God, 239 c. Marks to know an Hypocrite by, 240 b. I IDolatry, what, 233 a. always the destruction of the Idolater, and why, 234 a. Caveats to avoid it, 235 b. Idolaters, not to be Consorted with, 234 b. Ignorance, what, 219. Kinds thereof, 221 c. the Mother of what sins, ibid. the Causes thereof, ibid. c. Image of God in Man, what, 318 c. why God preserves the Remnants thereof, 319 a. Images made to be Worshipped, most abominable, 231 a. why to be Abolished in all Christian Churches, ibid. b. Incest, wherein it consists, 286 b. Infants, to be Baptised, 41 b. Infirmities of the Saints, why recorded in Scripture, 348 c. Intercession to the Father, why proper only to the Son, 130 b. Joy of the Spirit, how known from Carnal Joy, 330 c. Judgement, corrupted four ways, 296 a. Reasons against Rash Judgement, 305 b. Caveats in judging others, ibid. Judgement-Day, what it is, 143 b, c. Last Judgement, twofold, 144 a. how Christ shall come to Judgement, ibid. Doctrine hereof, 143 to 145 the Day hereof why concealed from us, 145 a. why deferred, ibid. Errors touching the last Judgement, ibid. Justification, what, 324 b. Doctrine thereof, ibid. to 326. Kinds thereof, 325. Signs and Effects thereof, 326 a. K Kill, lawful three ways, 277 Kingdom of God, what, 88, 89 a. Threefold, ibid. c. Kingdom of Satan, what. Knowledge of God, what, 173 c. 177 a, b. the parts thereof, 176 c. wherein it consists, 177 c. Trials thereof, 50 a. Means to attain it. 178 a. Signs thereof, ibid. b. Vices repugnant to it, ibid. c. 179 a. L LAw, what, 15 b. threefold, 16 c. 17. How the Moral, Ceremonial and Judicial Law differs each from other, 18. How the Moral Law, the Natural Law, and the Decalogue, differ, ibid. c. how the Law was given, 170 b. why the Ceremonial and Judicial Laws are now ceased, and how far, 17 b. the use of them against Anabaptists, ibid. c. Laws Judicial not necessary for any Commonwealth, 16 a. Moral Law binding to all, ibid. The use of the Law under the Gospel, 19 c. how it differs from the Gospel, 16 b. 19 a. how the Law is fulfilled by Christ, 20 b. 130 a. Law written in Man's Heart, 169 c. 170 a. how the performance of the Law may be said to be possible to the Regenerate, 20 b. The use and ends of the Law, 20 c. 21 a. how the whole Law is Abrogated, 21 b. Errors touching the Law, 23 a. The Error of the false Church of Rome touching the Law, 22 c. Lending, twofold, 295 b. Life, threefold, 167 b. how many ways it may be said to be preserved, ibid. c. Life Everlasting, what, 166 b. the Doctrine thereof, ibid. to 168. Degrees thereof, 167 b. why called a Rest, 168 a. The Duties of Faith herein, ibid. b. Love, God's Love to Man, the Doctrine thereof, 311 to 313. Degrees thereof, 311 c. kinds thereof, 312 b. the Commendation of God's Love, ibid. a. Duties from the Consideration thereof, ibid. c. 313 a. Love, Man's Love to God, what, 207 the Doctrine thereof, ibid. to 215 the kinds of it, 208 the parts of it, 52 b. wherein it consists, 175 c. Trials thereof, 52 a. The right order of Love, 209 a. Assurance thereof, ibid. b. how Love differs from Fear, ibid. c. the right manner of Love, 210 a. 213 b, c. the Effects and Signs of Love, ibid. c. 211 a, b. The Properties of true Love, ibid. & 214 a. the Resemblance betwixt our Love to God and that to our Neighbour, 213 b. Motives to love the Lord, 212 b. 214 c. the main impediments to Love, ibid. c. without Love no Salvation, 209 b. Love, Self-love, twofold, 213 c. Lying, twofold, 301 c. the Common Distinction of Lies, 302 a. the kinds and degrees of Lies, ibid. & 303. Rules against Lying, 302 a. Virtues opposed to it, 304. M MAgistrates, their Duty, 268 c. 269 a, b. Marriage-Duties, 269 c. 270 a. Rules to maintain Concord betwixt Man and Wife, ibid. c. Mass, the vast difference thereof from the Lords Supper, 57 c. 58 a. Meats, to be Consecrated before the use thereof, 373 c. 374 a. Mediator, his Office, 130 c. his Necessity of being true God and true Man, 131 a, b. The benefits of a Mediator, ibid. c. Merit, or Works Meritorious, a mere Chimaera, no such thing in Rerum natura, 359 a. Ministers, their Duty and Properties, 26 c. 31 a, b. 32 a. Qualifications requisite for that Calling, 30 a. 31 a. Why to be proved before Admission, 30 c. The Titles given them in Scripture, 30 c. the people's Duty toward their Ministers, 32 b. Ministry, why instituted by God, 28 b. the way to promote it, 29 a. why it ought not to be despised, ibid. b. The Reason of the Comparison betwixt it and Salt, ibid. c. Moses, how said to write of Christ, 130 a. Mother of Christ, why espoused to a man, 134 a. Murmuring, why unlawful, 294 b, c. Murder, the kinds and degrees thereof, 273 to 283. the heinousness of the sin, 278. the way to avoid it ibid. c. Murder against the Soul, how committed, 279 a. N NAme of God, what it signifies, 83 b. 243 b. how said to be taken in vain, 241. what that signifies, 243 b. the several ways of taking God's Name in vain, 244. how it is sanctified, 246. Names in Baptism, to be chosen by Parents, 44 b. Directions for the right choice thereof, ibid. Nativity of Christ, 133 b. why born of the Virgin's substance, ibid. c. Nature, Christ's Divine Nature proved by Scripture, 134 b. what the word [Nature] Vignifies in the Trinity, 1. O Oaths, the nature of an Oath, 246. Oaths extorted how far binding, 241 c. What is required in a lawful Oath, 246 a. 247 c. 248, 249. What's to be thought on before we take an Oath, ibid. c. In every lawful Oath a twofold Bond, 250 a. Christians may lawfully take an Oath, ibid. Why Oaths may not be used but in case of Necessity, 251 a. In what cases Oaths do not bind, ibid. Obedience, what, 367 a. Doctrine thereof, ibid. to 268. The parts thereof, ibid. Rules whereby to order our Obedience, 367 c. 368 b. the Trials thereof, 51 c. Angelcal Obedience, 97 c. Perfect Obedience possible to all men before the Fall, 15 b. now not possible to the REgenerate, ibid. c. Obedience to the Ministry, 28 c. and the Reasons thereof, 36 a. Obstinacy in sin, the sinfulness of that sin, 353 c. Opinion, how it differs from Faith, 186b. P Parent's, their Duty, 267 a. Passion of Christ, 136 b, c. wherein the Meditation thereon consists, 137 b. Patience, what, 174. Doctrine thereof, ibid. to 202. Signs and Properties thereof, 197 a. Perfect, when, ibid. b, c. Encouragements for, and Motives to Patience, 201, 202. impediments thereto, ibid. Perfection, the several kinds thereof, 20 a. 94 c. Perjury, the several kinds thereof, 252 b, c. Persons in the Trinity, proved, 4 c. 5 a. what they therein signify, 1 to 4. why so called, 5 a. wherein they agree, 5 b. their order of working, 5 c. Policy, Caveats touching it, 194 b. Pontius Pilate, what he was, 135 a. Popery, why not to be tolerated, 234 b. Power of God, twofold, 123. Prayer, what, 60 b. twofold, 62 b. the parts of Prayer, ibid. c. the kinds thereof, ibid. c. 63. the qualities of true Prayer, ibid. c. how we ought to pray, 60 c. how he must be qualified that prayeth, ibid. & 61 a. the gesture, time and place of Prayer, 61 a. 62 a. Who alone is to be prayed unto, ibid. how to conceive aright of God in prayer, 64 c. how the whole Trinity works in prayer, ibid. the Helps of preparation to prayer, 65 a. Impediments to be removed before prayer, ibid. b. Duties required in the act of prayer, ibid. c. why the Creature may not be prayed unto, 66 c. how God answers prayer, 67 b. why God answers not some prayers, ibid. why God sometimes defers answer to our prayers, ibid. c. wherein Reverence in prayer consists, 68 a. the necessity of the Spirit in prayer, ibid. how to pray with the Spirit, ibid. b. Fervency in prayer, the signs thereof, 71 b. the common Abuses in our prayers, ibid. c. Duties required after prayer, ibid. who not to be prayed for, 72 b, whom we ought to pray for, 79 a. Motives to public prayer, ibid. c. the Necessity of Family-prayer, 73 a. of Secret prayer, ibid. the difference betwixt Praying and Wishing, ibid. c. the Papists Error touching prayer, 75 a. Prayer, the Lords Prayer, the use thereof, 75 b, c. what is comprehended therein, 76. Doctrine thereof, 75 to 117. Preaching, what, 25 c. who may preach, ibid. how Humane Learning may therein be used without abuse, 26 a. The order to be observed in Preaching, 26 b. the whole Exercise thereof, wherein it consists, 27 a. Boldness in preaching how manifested, 27 c. Presence of God with us, 159 b. Presumption, Remedies against it, 111 c. Pride, what, 226 c. the properties of a proud man, 228 a. the several kinds of Pride, ibid. b. Remedies against it, 110 c. Spritual Pride to be abhorred, 229. Engines to pull it down, ibid. b. the way to avoid inward Pride, 228 c. Priests, what they were under the Law, 21 c. how they differed from Prophets, ibid. Priest and Priesthood, twofold under the Law, 22 a. what things peculiar to the High Priest, ibid. Promises, the right way to apply them, 193. Prosperity, the effects thereof, 200 b. Providence of God in preservation of the Scripture, most admirable, 6 b. Punishment for sin, the degrees thereof, 354 b. R REconciliation, what, 130 b. Recreations, Rules touching the same, 374 c. 375 a. Redemption, what, 319 c. fourfold, 320 b. Doctrine thereof, 319 to 322. how Christ Redeems us, ibid. c. Regeneration, what, 334 c. Doctrine thereof, ibid. to 337. how wrought, 335 c. 336 b, c. how it differs from Creation, ibid. c. the degrees thereof, 337 b. Signs thereof, ibid. c. Regulation, Rules thereof for all Actions, 295 c. Religion, what is the deepest Mystery thereof, 1 a. the Pillar of Church and State, 25 c. wherein the true Religion differs from all others, 154 a. Repentance, what, 363 a. Doctrine thereof, ibid. to 367. the nature, kinds, exercise, properties, effects, trials and signs of sound Repentance, 364, 365, 51. Repentance not to be deferred, 365 b. Motives to Repentance, 366 b. and means to attain it, ibid. c. Repetition of Sermon, very requisite, 28 a. Vain Repetitions, what, 70 c. Resurrection, what, 163. Doctrine of it, ibid. to 166. proved, 164 b. 165 b. the Duties of such as believe it, ibid. c. the Types thereof, 165 c. Resurrection of Christ, what, 139 c. how it was wrought, 140 b. why he Risen again, ibid. what chief is therein considerable, ibid. c. why our Resurrection is the Fruit of his, 141 b. The Duties of Faith in the Resurrection of Christ, ibid. Rest on the Sabbath, the several kinds thereof, 260 b. Restitution, twofold, 239 c. why required, ibid. Revenge, God's Prerogative, 275 c. Motives in man to avoid it, 278 a, b. Reverence, due to Superiors, the several kinds of it, 266 b. the over-reverencing of Parents, sinful, ibid. Righteousness of Christ, how ours, 325 b. Rome, an Enemy to the Royal, Priestly and Prophetic Office of Christ, 129 c. S SAbbath, what it signifies, 258 b. the nature and Doctrine thereof, 254 to 262. Why it is to be kept holy, 256 b. 257 a. 258 a. in what manner, ibid. 260 b. wherefore must Beasts rest that day, 257 b. the degrees of the Sabbath, 258 c. the Sanctification of the Sabbath, twofold, 250 a, b. why it is perpetual, ibid. c. why now called the Lordsday, 260 b. what chief observable in the Jewish Sabbath, 261 a. why the Day was changed, ibid. wherefore instituted at first, ibid. c. how many ways it is broken and profaned, 262. Sacraments, what, ●7b. their Institution, 38 b. how the signs therein differ from the things signified, 38 c. how Sacraments differ from the Word, 39 how they agree, ibid. c. how the Sacraments of the Old and New Testament differ, ibid. how they agree, 40 a. The ends and right use of Sacraments, ibid. b. Sacramental Union, wherein it consisteth, ibid. c. Sacrifices under the Law, why instituted, 21 b. Salvation, how wrought by God, 329 c. 330 a. not to be doubted by God's children, and why, 189 c. Sanctification, what, 326 b. the Doctrine thereof, ibid. to 333. its parts, 327 b. the kinds thereof, ibid. c. 328 a. and signs, 332 c. Scripture, Holy Scripture, what meant by it, 6 a, b. why called the Word of God, 7 b. Proved to be the Word of God, 7 c. & 8. The matter thereof, 8 a. End, ibid. Effects, 8 b. 14 a. Properties, ibid. Testimonies, 8 c. Majesty, 9 a. Subject, 12 b, c. The Division of Scripture, 9 c. wherein the Old and New Testament agree, ibid. wherein they differ, 10 a. why all sorts of men are bound to the knowledge of the Scripture, 11a. in what respects it is difficult, ibid. and the Raeson thereof, ibid. b. Means whereby to find out the true sense of Scripture, ibid. c. the Graces required for the right use thereof, 12 a. how to profit by the Scriptures, 13 a. The several kinds of Neglecters thereof, 13 b. Observations for the right interpreting of the Scriptures, 13 b. how to decide the doubtful places, ibid. c. the Graces obtained by the Scriptures, 14 a. the Papists Error touching the Authority thereof, 9 b. their twofold Scripture, ibid. Seal, twofold, 205 c. Sects of Jews under the Law, 22 b. Sin, what, 343. why called a Debt, 105 a. the seat of sin in man, threefold, 345 c. the kinds and degrees of sin, 346, 347. In what sense sin may be said to be venial, ibid. c. 348 a. the occasions of sin, ibid. b. the sundry kinds of communication with sin, ibid. the heinousness of Adam's sin, 353 a. God not the Author of sin, 352 c. why God permitted the first sin, 353 a. Two main dissuasives from all sin, 350 c. 351. Rules whereby to see our sins, 354 a. how God doth punish sin, ibid. b. the sad Effects of sin, ibid. c. An Antidote against sin, 355 a, b. Rules to be observed in forsaking of sin, ibid. c. Means sanctified by God himself against it, 356 a. Sin, Original Sin, what, 343. the nature of it, 350, 352. Sin against the Holy Ghost, what, 345 b. ' Degrees thereof, 349 a. how this sin is differenced from all other sins, ibid. b. why God leaves this sin unpardonable. Sincerity, the signs and trials thereof, 239 c. Son, the second Person in the Trinity, 1 to 5. Sprinkling in Baptism, what it signifies, 43 c. Subjection, twofold, 270 b, c. Sufferings, the Doctrine thereof, 135 to 139. Supper of the Lord, what, 48 a. the Doctrine thereof, 48 to 58. the signs and things signified, 48 b, c. the Sacramental Rites of this Supper, 49 b. the Properties of a true Communicant, ibid. a right disposition in the act of Receiving, 53 b, c. a true discerning of the Lords Body, what, 54 a. 55 a. what it is to show forth the Lords Death, 54 a. our Duty after Receiving, 54 b, c. Resemblance betwixt the Passover and the Lords Supper, 56 c. 57 a. why Christ at the last Passover instituted the Lord's Supper, ibid. why the Bread and Wine is called the Body and Blood of Christ, 58 b. Rules whereby to discern the Lords Body in the Sacrament, ibid. c. how the Lords Supper differs from Baptism, ibid. it is not necessary to come Fasting to the Lords Supper, and the Reasons, 59 a. the true and right ends of the Lords Supper, ib. b. Swearing, the Causes of common and profane Swearing, 243 c. when and wherein a man may lawfully swear, 250 b, c. Why we ought to swear only by God, and not by the Creatures, 251 b, c T TEmptation, twofold, 108 b. the kinds thereof, ibid. c. and degrees thereof, 109 a. how God is said to lead a man into Temptation, 108 a. Testimony of the Spirit, how wrought, 330 b. of our own Consciences, how discerned, 332 a. Thanksgiving, the subject matter thereof, 68 c. 69. Directions for Thanksgiving, ibid. c. Theft, the several kinds thereof, 291, 292, 293 a. the degrees thereof, 296 b, c. 297, 299 c. 300 a. Remedies against it, 293 b. Thoughts, threefold, 308 b. Thoughts, twofold, 309 c. how to discern such Thoughts as the Devil injects into the heart, ibid. an Antidote against evil Thoughts, 316 b. Toleration of false Worship, exceeding dangerous, 217 c. Transubstantiation, Reasons against it, 57 b. Trespasses and Sins, why called Debts, 103 a. 109 b. Trinity, what, 1. the Doctrine thereof, 1 to 5. Trinity and Triplicity, how they differ, 3 b. Trinity of Persons in Unity of Godhead, why necessary to be believed and maintained, 4 b. Truth, fourfold, 305 c. Truth in speech, twofold, 301 b. Types are visible Promises, 17 c. U UNion, taken three ways, 157 a. how united to Christ, ibid. b. the Saints Privileges by their Union with Christ, 158 b, c. 159 a. Motives to Spiritual Union with Christ, ibid. c. the effects thereof, 160 a. Vocation, what, 322 b. threefold, 323 a. the Doctrine thereof, 322, 323, 324. Vows, how far they are to be kept, 242. What is required in every Vow to make it lawful, 252 c. 253 a. Considerations touching Vows, 253. Usury, conditions and qualifications touching it, 295 a. Reasons why a man may sometimes take above the Principal, ibid. W WAr, lawful in the godly without the guilt of Murder, 282 b. the Qualifications to be observed therein, ibid. c. Will, Liberty of Will, what, 338 b. the nature of the Will, ibid. & 339. Liberty of Will how constituted, 340 a. why called Free, ibid. b. Degrees of , ibid. & 341 b. the difference betwixt the Liberty of God's Will and ours, ibid. c. What things in the Will are common to Angels and Men with God, 341 a. the degrees of the malice of the Will, 350 a. Will of God, what, 93 c. Doing of God's Will, what it signifies, 95 a. Rules how to obey it, ibid. b. Wishing, Conditions required therein, 310 a. Witness, the heinousness of bearing False Witness, 301 c. Wife's duty to their Husbands, 269 b, c. Word of God, what, 6 a. not always the same with the letter of the Scripture, b, c. Why to be warily observed in Scripture, 10 c. how falsified by Heretics, ibid. Works of God, twofold, 123 c. Works, Good Works, what, 356 c. the Doctrine thereof, ibid. to 363. kinds, 358 a. and ends thereof, ibid. & 359 b. why Good Works required since they do not justify, 326 b. Rules to be observed in doing Good Works, 357 b. how many ways God accepts of Good Works in us, ibid. b. the diversity of Opinions touching the Necessity of Good Works, ibid. c. how the wicked do things seemingly good, ibid. c. why we are bound to Good Works, 359 c. Good Works cannot merit, 360. See Merit. Why they cannot justify us, 361 b. how the Works of the Regenerate and Unregenerate differ, ibid. c. the fruit of Good Works, 362 c. Worship, the kinds thereof, 171 a. wherein it consists, 216 a. Rules touching it, 217 a. Required in the Second Commandment, 230. Doctrine of true Worship, ibid. to 240. the kinds of false Worship, 231 c. Rules for right Worship, 232 a. FINIS.