A BODY OF DIVINITY, OR THE SUM AND SUBSTANCE OF Christian Religion, Catechistically propounded, and explained, by way of Question and Answer: Methodically and familiarly handled. Composed long since by JAMES USHER B. of ARMAGH. And at the earnest desires of divers godly Christians now Printed and Published. Whereunto is adjoined a Tract, entitled IMMANVEL, OR THE MYSTERY OF THE Incarnation of the SON OF GOD; Heretofore written and published by the same Author. JOHN 17. 3. This is life eternal, that they might know thee the only true God, and Jesus Christ whom thou hast sent. LONDON, Printed by M. F. for THO: DOWNS and GEO: BADGER, and are to be sold in S. Dunstan's Churchyard in Fleetstreet. MDCXLV. To the Christian Reader. CHristian Reader, I do here present and commend unto thee a book of great worth and singular use, which was written and finished about twenty years since: the Author whereof is well known to be so universally eminent in all Learning, and of that deep knowledge, and judgement in sacred Divinity, that he transcendeth all eulogies and praises which I can give him. I commend it unto the (Christian Reader) under a twofold notion; the first respecteth the subject matter of this whole Work, which is of greatest excellency, ad being The sum and substance of Christian Religion, upon which as a most sure foundation we build our faith, ground all our hopes, and from which we reap, and retain all our joy and comfort in the assurance of our salvation; which as at all times it is most profitable to be read, studied and known, so now (if ever) most necessary in these our days, wherein men never more neglected these fundamental principles, as being but common and ordinary truths, and spend their whole time, study, and discourse about Discipline, Ceremonies, and circumstantial points; and herein also not contenting themselves with those common rules, and that clear light which shineth in the Word; they are only led by their own fantasies, daily creating unto themselves diversity of new opinions: and so falling into sects and schisms they break the bond of love, and fall off from the communion of Saints, as though it were no Article of their Creed; and being in love with their own new Tenets, as being the conception and birth of their own brains, they contend for them more than for any fundamental truths; and not only so, but also hate, malign, and most bitterly, and uncharitably censure all those that differ from them in their opinions, though never so conscientious and religious, as though they professed not the same faith, yea, served not the same God, nor believed in the same Christ; but remain still Aliens from the Commonwealth of Israel, and in comparison of themselves no better than Papists, or at the best but carnal Gospelers. The second notion under which I commend it respecteth the Work itself, or the manner of the Authors handling it, which is done so sound and solidly, so judiciously and exactly, so methodically and orderly, and with that familiar plainness, perspicuity and clearness, that it giveth place to no other in this kind either ancient or modern, either in our own, or any other Language which ever yet came to my view; in which regard I may say of it, as it is said of the virtuous woman; Many have done excellently, but this our Author exceedeth them all. I will add no more in the deserved praises of this Work, but leave it (Christian Reader) to thyself to peruse and judge of it, commending thee to the Word of God's grace and the good guidance of his holy Spirit, who is able to build thee up in fruitful knowledge, to lead thee into all truth, to direct and support thee in the ways of godliness, and to give thee an everlasting inheritance amongst the blessed. Thine in the Lord Jesus Christ, JOHN DOWNAME. The Connexion of these Points together, and Dependence of them one upon another. IN Christian Religion we are to consider the Ground thereof, contained in the Scripture. Parts, which treat of God's Nature, in his Essence, considered absolutely in itself: where, the doctrine of divine Attributes which respect either His perfection, in his Simpleness, whereby he is exempted from Composition and division. Infiniteness, whereby he is exempted from all measure of Time, by his eternity. Place, by his immensity. Life, whence he is called The living God, Considered in his All-sufficiency All-seeing wisdom Foreknowledge. Counsel. Almighty power. Holy will, wherein is seen, his Goodness, and therein his love unto his creatures. mercy or grace showed them in their misery. justice, in his word, called his Truth. deeds disposing of all things rightly. rendering to the creatures according to their works. Persons, subsisting in one and the same undivided Essence. Kingdom, in his Eternal decree which men must not curiously pry into, but content themselves with what is made manifest. Execution thereof, in the works of Creation of things Invisible The highest Heavens. Angels. Visible Unreasonable. Reasonable man: consisting of Body. Soul. Providence, Common unto all creatures, Proper, respecting the everlasting condition of principal Creatures. Angels Good. Bad. Men, who are ordered in This life, by the tenor of a twofold Covenant: Nature or Works, where we are to consider the Conditions, and Events, Shame Primary, the fall of our first parents. Secondary, the corruption of Nature, original Actions, actual, of omission. commission. Death, comprehending all the curses of the Law whereunto the nature of man standeth subject. Grace, wherein we are to consider the state of Christ the Mediator, in his Person, and there in his Natures and their Union: where, of his Conception Nativity. Distinction. Two fold state of Humiliation, Exaltation. Office, with his Calling thereunto, Execution thereof, concerning, God the party offended, wherein his priestly office is exercised, the parts whereof are Satisfaction, giving contentment to God's justice by his Obedience to the Law, Suffering for our sin. Intercession, soliciting God's mercy for those he hath redeemed. Man the party offending, to whom he communicates the grace, by him purchased, by his Prophetical office Kingly office The rest of mankind, who are called by participation of his grace: where we are to consider, 1. The company thus called out of the world, The Catholic Church of Christ, where such as obey this calling in Outward profession alone, hold only external communion with it. Inward affection also, internal with the Head Christ jesus, there being a Mutual donation, whereby the Father gives Christ to them. them to Christ. Mystical union, whereby they are knit together by God's quickening Spirit. The rest of mankind, whence ariseth the Communion of Saints. 2. Grace whereunto they are called. Reconciliation justification: where, of justifying Faith. Adoption, and therein of Hope. Sanctification, and therein of Love: here consider the Rule of Holiness, the moral law, contained in the ten Commandments, wherein are to be considered, General rules to be observed in the exposition of them. Distinction of them into two tables containing the duties we owe unto, God: namely, Having the true God, and entertaining him in all the powers of the soul. Com. 1. Honouring him with that worship which is to be given from men to him, Every day as occasion requireth, either in Solemn worship, prescribed in the 2. Com. Glorifying his name in the common course of our life, in the 3. Com. One day certain in the week, prescribed in the 4. Com. Man respecting, Such acts as are joined with advised consent in duties which we owe unto, Special persons in regard of some particular relation which we bear unto them, prescribed in the 5. Com. All men in general, for the preservation of their Safety, in the 6. Com. Chastity, in the 7. Com. Goods, in the 8. Com. Good name, in the 9 Com. The first thoughts and motions of evil towards our neighbour that do arise from the corruption of our nature, in the 10. Com. Exercise thereof Repentance. Fruits thereof, in Resistance of sin by Christian warfare, where, of the spiritual Armour: Conflict with the World Flesh Devil in prosperity adversity: here, of bearing the cross, Abounding in good works, especially towards God in Prayer, the rule whereof is contained in the Lord's Prayer, wherein are to be considered the 1 Preamble. 2 Petitions 3 concerning God's glory: 3 touching our necessities. 3 The Conclusion, and there, of thanksgiving. Fasting. Our brethren's Edification, in respect of their souls. Almsgiving, for the good of their bodies, 3 Means, whereby they are called: The outward ministry of the Gospel, wherein consider 1 Minister. 2 Parts of the ministry, Word. Seals annexed thereunto, viz. Sacraments for confirming the promises to the obedient, which are either of Initiation or Admission into the Church. Continual nourishment. Censures for ratifying of threatenings towards the disobedient in, Word, by admonition. Deed, by Suspension. Excommunication. 3 The kinds thereof: namely, the Old ministry before Christ, called The old Testament; where, of the 1 Word of the Gospel more sparingly, and darkly delivered. 2 Types and Ceremonies. 3 Sacraments Initiation; Circumcision. Nourishment; Paschall Lamb. New, from the coming of Christ unto the end of the world, called The new Testament, wherein is to be considered the cleernes and efficacy of the Word Sacraments Initiation; Baptism. Nourishment; The Lord's Supper. 4 Divers states of the Church. The world to come, by the sentence of a twofold judgement, Particular, upon every soul as soon as it departs from the body. General, upon all men at once both in soul and body: therein is to be considered 1 judge, Christ coming with the glory of his Father. 2 Parties to be judged Quick, of whom there shall be a change. Dead, of whom there shall be a resurrection. 3 Sentence and execution thereof: where, of the The torments of the Damned. The joys of the Blessed. THE HEADS OF THE BODY OF DIVINITY DIVIDED INTO Two and fifty Heads. 1. OF Christian Religion, and the grounds thereof; Gods Word contained in the Scriptures. 1 Pet. 1. 19 21. 2 Tim. 3. 15, 16, 17. 2. Of God and his Attributes, Perfection, Wisdom, and Omnipotency. 1 Tim. 1. 17. Psalm. 147. 5. 3. Of God's Goodness and Justice, and the Persons of the Trinity. Exod. 34. 6, 7. 1 Joh. 5. 7. 4. Of God's Kingdom, and the Creation of all things. 1 Chron. 29. 11, 12. Psal. 145. 10, 11, 12. Act. 17. 24. 5. Of the Creation of man in particular, and the Image of God according to which he was made. Gen. 1. 26, 27. 6. Of God's Providence, and continual government of his creatures. Psal. 103. 19 & 66. 7. 7. Of the good Angels that stood, and the evil Angels that forsook their first integrity. Judas ver. 6. Rev. 12. 7. 8. Of the Law of nature, or the Covenant of works made with man at his Creation, and the event thereof in the fall of our first Parents. Gal. 3. 10. Gen. 2. 17. Eccl. 7. 31. 9 Of Original and Actual sin, whereunto all mankind by the fall is become subject. Rom. 5. 12. 14. 10. Of God's curse, and all the penalties due unto sin, whereunto man is become subject as long as he continueth in his natural estate. Gal. 3. 10. Deut. 28. 45. 11. Of the Covenant of Grace, and the Mediator thereof, Jesus Christ our Lord, his two distinct natures in one Person, together with his Conception and Nativity. Mat. 1. 21, 22, 23. Gal. 4. 4, 5. 12. Of the state of Humiliation and Exaltation of our Saviour, his office of Mediation, and calling thereunto. Phil. 2. 7, 8, 9 Heb. 5. 4, 5. 13. Of his Priestly office, and the two parts thereof, Satisfaction and Intercession. Rom. 8. 34. Heb. 10. 12. 14. Of his Prophetical and Kingly office. Luk. 4. 18, 19 Isay 9 6, 7. 15. Of the calling of men to partake of the grace of Christ both outward and inward, and of the Catholic Church thus called out of the world, with the members and properties thereof. Heb. 3. 1. 2 Tim. 1. 9 Heb. 12. 23. 16. Of the mutual donation whereby the Father giveth Christ to us and us unto Christ: and the mysterial union whereby we are knit together by the band of God's quickening spirit, with the Communion of Saints arising from thence, whereby God for his Son's sake is pleased of enemies to make us friends. Cant. 2. 16. Joh. 17. 21, 22, 23, 24. 17. Of Justification, and therein of justifying faith and forgiveness of sins. Rom. 3. 24, 25, 26. and 4. 6, 7. 18. Of Adoption, whereby in Christ we are not only advanced into the state of friends, but also of sons and heirs, and therein of the spirit of Adoption and Hope. Rom. 8. 15, 16, 17. 23, 24, 25. 19 Of Sanctification, whereby the power of sin is mortified in us, and the image of God renewed; and therein of love. Eph. 1. 4. Col. 3. 9, 10. 12. 14. 20. Of the direction given unto us for our sanctification, contained in the Ten Commandments; with the rules of expounding the same, and of distinction of the Tables thereof. Mat. 22. 37, 38, 39, 40. 21. The first Commandment, of the choice of the true God, and the entertaining him in all our thoughts. Exod. 20. 2, 3. 22. The second Commandment, of the solemn worship that is to be performed unto God; and therein of Images and Ceremonies. Exod. 20. 5, 6. 23. The third, of the glorifying of God aright in the actions of our common life; and therein of swearing and blaspheming. Exod. 20. 7. 24. The fourth, of the certain time set apart for God's service, and therein of the Sabbath and Lords day. Exod. 20. 8, 9, 10, 11. 25. The fifth, of the duties we owe one unto another, in regard of our particular relation unto such as are our Superiors, Inferiors, and equals. Exod. 20. 12. 26. The sixth, of the preservation of the safety of men's persons, and therein of peace and meekness. Exod. 20. 13. 27. The seventh, of the preservation of chastity, and therein of temperance and marriage. Exod. 20. 14. 28. The eight, of the preservation of our own and our neighbour's goods, and therein of the maintaining of justice in our dealing one with another. Exod. 20. 15. 29 The ninth, of the preservation of our own and our neighbours good name, and the maintaining of truth in our testimony, and truth. Exod. 20. 16. 30 The tenth, of contentedness: the first motions of concupiscence which do any way cross that love we owe to our neighbour: whereto for conclusion may be added the use of the Law. Exod. 20. 31 Of Repentance. Acts 26. 20. 2 Cor. 7. 10, 11. Jer. 31. 18, 19 32 Of the spiritual warfare and Christian armour. Eph. 6. 10, 11, 12. 33 Of resistance of the temptations of the Devil. 1 Pet. 5. 8, 9 34 Of resisting the temptations of the world, both in prosperity and adversity; and here of patient bearing of the Crosse. Gal. 6. 14. Rom. 8. 35, 36, 37. 35. Of resisting the temptations of the flesh. Gal. 5. 14. Col. 3. 5, 6. 36. Of new obedience and good works, and necessity thereof. Leu. 1. 74, 75. Tit. 2. 11, 12, 13, 14. 37. Of Prayer in general, and the Lords Prayer in particular, with the Preamble thereof. Matth. 6. 6, 7. 38. Of the three first Petitions which concern God's glory. Matth. 6. 9, 10. 39 Of the three latter which concern our necessities. Ver. 11. 12, 13. 40. Of the conclusion of the Lords Prayer, wherewith is to be handled the point of praise and thanksgiving. Matth. 6. 13. 41. Of fasting. Matth. 5. 16, 17, 18. 42. Of mutual edifying one another, and liberality towards the poor. Eph. 4. 28, 29. Heb. 13. 16. 43. Of Ministers, and ministry of the Gospel; and therein of preaching and hearing the Word. Rom. 10. 14, 15. Eph. 4. 11, 12, 13. 44. Of the Appendants of the Word, Sacraments, which are the seals of the promises, and Ecclesiastical censures, which are the seals of the threatenings of the Gospel. Rom. 4. 11. Matth. 18. 15, 16, 17. 45. Of the ministry of the old Testament, before the coming of Christ, with the Word, Types, and Sacraments thereof. Heb. 9 1. 9, 10. 1 Cor. 10. 1, 2, 3, 4. 46. Of the ministry of the new Testament, and comparing the Word and Sacraments thereof with the old. Joh. 1. 17. Heb. 12. 27, 28. 47. Of Baptism. Matth. 28. 19 1 Pet. 3. 21. 48. Of the Lord's Supper. 1 Cor. 11. 23, 24. 49: Of the divers estates of the Church in prosperity and under persecution, in integrity and corruption, and the rending thereof by schisms and heresies. 1 Tim. 4. 12, 13. 2 Thes. 2. 3, 4. 50. Of death, and the particular Judgement following. Heb. 9 27. 51. Of the general Judgement, and therein of the Judge Christ Jesus his coming in glory: and the parties to be judged, both quick and dead; with the resurrection of the one, and the change of the other. 1 Thes. 4. 15, 16, 17. 1 Cor. 15. 51, 52. 52. Of the last sentence and the execution thereof; of the torments of the damned, and joys of the blessed. Matth. 25. 34, 35. A LARGE EXPLICATION OF THE BODY OF CHRISTIAN RELIGION. 1 TIM. 4. 15. Meditate upon these things, give thyself wholly to them, that thy profiting may appear to all. WHat is that which all men especially desire? All men desire eternal happiness. Eternal Life and Happiness. How do men look to obtain Happiness? By Religion, Religion the means to obtain happiness. which is a thing so proper to man, that it doth distinguish him more from beasts then very Reason, that is made his form; for very beasts have some sparkles or resemblance of Reason, but none of Religion. Is Religion generally to be found in all men? Yes; for the very heathens condemned them to death that denied all Religion: and there is no people so barbarous, but they will have some form of Religion, to acknowledge a God; as all India, East and West, showeth. May a man be saved by any Religion? No; No salvation but by the true Religion. but only by the true, as appeareth, Joh. 17. 3. This is life eternal to know thee, and whom thou hast sent, Jesus Christ: and He that knoweth not the Son, knoweth not the Father. Which be the chief false Religions that are now in the world? Heathenism, Divers kinds of false Religion. Turkisme, Judaisme, Papism. What do you observe out of this diversity of Religions in the world? The misery of man when God leaveth him without his Word; an example whereof may be seen in the Idolaters, 1 King. 18. 27. and Rom. 1. 22, 23. and some making a stick or a straw, othersome a red cloth for their God, as the Lappians. Seeing then there are so many Religions in the world, and every one looketh to obtain happiness by his own Religion; of (what Religion are you? I am a Christian. What is Christian Religion? It is the acknowledging of the only true God, What Christian Religion is. and of Jesus Christ whom he hath sent. How prove you that? By that saying of our Saviour Christ, Joh. 17. 3. This is life everlasting (which is the reward of Christian Religion) that they may know thee to be the only true God, and Jesus Christ whom thou hast sent: where he meaneth not a bare contemplative knowledge, but a thankful acknowledging, which comprehendeth all Christian duties, consisting in faith and obedience; for he that being void of the fear of God, which is the beginning and chief point of knowledge, Prov. 1. 7. abideth not in God, but sinneth: dwelleth in darkness, who hath neither seen God, nor known him, 1 Joh. 3. 6. What do you call the Doctrine which showeth the way unto everlasting life and happiness? It is commonly termed Theology or Divinity, and the familiar Declaration of the principles thereof (for the use especially of the ignorant) is called Catechising, Heb. 5. 12, 13, 14. 1 Tim. 6. 1, 2. What is Catechising? A teaching by voice and repetition of the grounds of Christian Religion, Of Catechising what it is. Gal. 6. 6. Act. 18. 23. 26. 1 Cor. 14. 19 Where should it be used, and by whom? Both at home by the Master of the House, Where to be used, and by whom. and in the Church likewise by the Minister. Why at home? Because houses are the Nurseries of the Church. Show some reasons and arguments to prove the necessity of Catechising and instructing in Religion. The necessity of it. First, God accounteth of Abraham for his care in this duty, Gen. 18. 19 Secondly, He commandeth all parents to perform this duty to their children, Deut. 6. 6, 7. Ephes. 6. 4. Thirdly, all children are made blind in the knowledge of God and of Religion by Adam's fall, and consequently they must be enlightened and informed by teaching, if they will not die, which Solomon therefore commandeth, Prov. 22. 6. and our Saviour Christ biddeth children be respected, Mark. 10. 14, 15, 16. Fourthly, the examples of the godly for this duty, in bringing their children with themselves to holy exercises: So Hannah brought up Samuel to the Tabernacle, 1 Sam. 1. 24. and Mary Jesus to the Temple, when he was twelve years old, Luk. 2. 42. by which we perform the effect of consecrating our children to God, Exod. 13. 2. Fifthly, common equity should move Parents to this duty, for as their children receive from them original sin, by which they are made so blind in God's matters, it is equity they should labour to remove that blindness by teaching them after God's Word. Sixthly, God promiseth as the greatest blessing to men, that their children should speak of him under the Gospel, Joel 2. 28. Act. 2. 17. But is it not some disgrace and baseness that men of years and place should be Catechised? If men will be Christians, which is their greatest honour, they must hold it no disgrace to learn Christ: Noble Theophilus held it none, who was thus catechised, as Luke showeth Chap. 1. 4. likewise Apollos, Act. 18. 28. To come then to the declaration of Christian Religion; tell me wherein doth the happiness of man consist? Not a Eccles. 1. 2. True happiness consisteth in God. How we come to enjoy God. in himself, nor in any other created thing, but only in God his Creator, who alone being infinite, is able to fill the heart of man. How may we come to enjoy God? By being joined unto him, and so partaking of his goodness; for happiness is to be found by b Job 22. 21. acquaintance and fellowship with him who is the foundation of blessedness, man so c Joh. 17. 3. Gal. 4. 9 knowing him, or rather being known of him, that he d Eccle. 12. 13. may serve him and be e 2 Cor. 5. 9 accepted of him, honour him and be f 1 Sam. 2. 30. honoured by him. By what means come we to the knowledge of God? By such means as he hath revealed in himself; Means to know God. for God dwelleth in the light that no man can come unto, whom no man hath seen, nor can see, 1 Tim. 6. 16. except he show himself unto us: not that he is hidden in the darkness, for he dwelleth in the light, but that the dulness of sight, and blindness of our hearts cannot reach unto that light, except he declare himself unto us; like as the Sun is not seen, but by his own light, so God is not known but by such means as he hath manifested himself. By what means hath God revealed himself? By his Divine works and by his holy Word, By his Divine Works, and holy Word. as the Prophet David plentifully and distinctly expressed in the nineteenth Psalm, The Heavens declare the glory of God, Job. 22. 20. and the firmament showeth his handy work, Joh. 6. 68 and so continuing unto the seventh verse touching his Works, and from thence to the end of the Psalm, touching his Word; The law of the Lord is perfect converting the Soul, the testimony of the Lord is sure making wise the simple. What gather you of this? That all curious searching to know more of God than he hath showed of himself is both vain and hurtful to the searchers, especially seeing by his Works and Word he hath declared as much as is profitable for men to know, for his glory and their eternal felicity. Therefore Moses saith, Deut. 29. 29. The secret things belong unto the Lord our God, but those things which are revealed, belong unto us, and to our children for ever. What be the Divine works whereby God hath showed himself? The Creation, Of the Divine Works of God. and preservation of the world, and all things therein; so the Apostle to the Romans saith, That all men are inexcusable, seeing that which may be known of God, is made manifest within them; for God hath made it manifest unto them. For the invisible things of God while they are understood in his works by the Creation of the world, are seen, even his eternal power and Godhead, Rom. 1. 19, 20. Also preaching amongst the gross Idolatrous Lystrians, Act. 14. 17. he saith, that God hath not left himself without Testimony, bestowing his benefits, giving rain and fruitful seasons from heaven, filling our hearts with food and gladness. And preaching among the learned, and yet no less superstitious Athenians, he citeth and canonizeth the Testimony of the Poets, Plato. to show that God is not far from every one of us, Galen. for in him we live, Homer. move, and have our being, Act. 17. 27, 28. For whosoever amongst the Heathen Poets, Virgil. and Philosophers, which professed wisdom, Ovid. hath not been wilfully blind, have learned by contemplation of the Creatures of the world, that God is the Maker and preserver of the same. What use is there of the knowledge obtained by the Works of God? There is a double use, The uses of knowing God by his Works. the one, to make all men void of excuse, as the Apostle teacheth, Rom. 1. 20. and so it is sufficient unto condemnation. The other is to further unto salvation, and that by preparing and inciting men to seek God, If happily by groping they may find him, as the Apostle showeth, Act. 17. 27. whereby they are made more apt to acknowledge him when he is perfectly revealed in his Word, or after they have known God out of his Word, by contemplation of his infinite power, wisdom, and goodness, most gloriously shining in his Works, to stir them up continually, to reverence his Majesty, to honour and obey him, to repose their trust and confidence in him; and so the Children of God do use this knowledge of God, gathered out of his Divine Works, as appeareth in many places of the Scriptures, and especially of the Psalms, which are appointed for the exercise of the whole Church, Psal. 8. Psal. 19 Psal. 95. Psal. 104. & 136. etc. Are not the Works of God sufficient to give knowledge of the only true God, and the way unto everlasting happiness? They may leave us to be without excuse, and so are sufficient unto condemnation, but are not able to make us wise unto Salvation, because of things which are necessary unto Salvation, some they teach but imperfectly, others, not at all, as the distinction of the Persons in the Godhead, the fall of man from God, and the way to repair the same. Where then is the saving knowledge of God to be had perfectly? In his holy Word, Of God's holy Word the Scriptures. for God according to the riches of his Grace, hath been abundant towards us in all wisdom and understanding, and hath opened unto us the Mystery of his will, according to his good pleasure, which he hath purposed in himself, as the Apostle teacheth, Ephes. 1. 7, 8, 9 What course did God hold in the delivery of his Word unto men? In the beginning of the world he delivered his Word by Revelation, How the Scriptures were delivered. and continued the knowledge thereof by Tradition, while the number of his true worshippers were small, but after he chose a great and populous Nation, in which he would be honoured and served, he caused the same to be committed to writing for all ages to the end of the world: for about the space of two thousand five hundred years from the Creation, the people of God had no written Word to direct them; Thence for the space of three thousand one hundred years, unto this present time, the Word of God was committed unto them in writing, yet so that in half that time God's will was also revealed without writing extraordinarily, and the holy books indicted one after another, according to the necessity of the times, but in this last half, the whole Canon of the Scriptures being fully finished, we and all men, unto the world's end, are left to have our full instruction from the same without expecting extraordinary revelations, as in times past. Were these Revelations in times passed delivered all in the same manner? No; Revelations. for (as the Apostle noteth, Heb. 1. 1.) at sundry times, and in divers manners God spoke in times passed unto the Fathers by the Prophets. The divers kinds are set down in Numb. 12. 6. and 1 Sam. 8. 6. and may be reduced to these two general heads, Oracles, and Visions. What call you Oracles? Those Revelations that God, Oracles. as it were, by his own mouth delivered to his servants, and that ordinarily by Vrim and Thummim, or by Prophets extraordinarily called. What do you understand by Visions? Those Revelations whereby God signified his will by certain images and representations of things offered unto men, Visions. as may be seen in the Visions of Daniel, Ezekiel, Jeremy, etc. How were these Visions presented unto men? Sometime to men waking, sometime to men sleeping, sometime to the mind, sometime by the eyes, to the imagination of men sleeping were offered divine dreams, in expounding whereof we read that Joseph and Daniel excelled; but now they together with all other extraordinary Revelations are ceased. Where then is the Word of God now certainly to be learned? Only out of the Book of God contained in the holy Scriptures, which are the only certain testimonies unto the Church of the Word of God, 1 John 5. 9 2 Tim. 3. 15. Why may not men want the Scriptures now as they did at the first, from the Creation until the time of Moses, for the space of 2513. years? First, because than God immediately by his voice and Prophets sent from him, taught the Church his truth, which now are ceased, Heb. 1. 1. Secondly, traditions might then be of sufficient certainty by reason of the long life of God's faithful witnesses; for Methusalem lived with Adam the first man 243. years, and continued unto the Flood: Shem lived at once with Methusalem 98. years, and flourished above 500 years after the Flood: Isaac lived 50. years with Shem, and died about 10. years before the descent of Israel into Egypt: So that from Adam's death unto that time, three men might by tradition preserve the purity of Religion; but after the coming of Israel out of Egypt man's age was so shortened, that in the days of Moses (the first Penman of the Scriptures) it was brought to 70. or 80. years, as appeareth by the Psal. 90. 10. Thirdly, God saw his true religion greatly forgotten in Egypt; (Israel then falling unto Idolatry, Ezekiel 20. 8.) and having brought Israel then his people from thence, did not only restore, but also increased the same, adding thereunto many more particulars concerning his service, which were needful for men's memories to be written. Fourthly, God having gathered his Church to a more solemn company then before, it was his pleasure then to begin the writings of his will, and therefore first with his own finger he wrote the ten Commandments in two Tables of stone, and then commanded Moses to write the other words which he had heard from him in the Mount, Exod. 34. 27, 28. Fiftly, thus God provided that the Churches of all ages and times might have a certain rule to know whether they embraced sound Doctrine or no; and that none should be so bold as to coin any new Religion to serve him with, but that which he had delivered in writing. What is Scripture then? What Scripture is. The Word of God written by men inspired by the holy Ghost for the perfect building and salvation of the Church: or holy Books written by the inspiration of God to make us wise unto salvation, 2 Tim. 3. 15, 16. 2 Pet. 1. 21. 1 Pet. 20. 21. Joh. 20. 31. If that the Scriptures be written by men which are subject unto infirmities, how can it be accounted the Word of God? Because it proceeds not from the wit or mind of men, but holy men set apart by God for the work of God spoke and writ as they were moved by the holy Ghost; therefore God alone is to be counted the Author thereof, who inspired the hearts of those holy men whom he chose to be his Secretaries, who are to be held only the Instrumental cause thereof. When Jeremy brought the Word of God to the Jews they said it was not the Word of the Lord, but he spoke as Baruc the son of Neriah provoked him, Jer. 43. 2. and so some perhaps in these days are so ungodly as to take the Jews part against Jeremy and all his fellows: How may it appear therefore that this Book which you call the Book of God, and the holy Scriptures is the Word of God indeed, and not men's policy? By the consonant testimony of men in all ages from them that first knew these Penmen of the holy Ghost with their writings until our time; That the Scriptures are the Word of God. and reasons taken out of the Word themselves, agreeable to the quality of the writers; both which kind of arguments the holy Scriptures have as much and far more than any other writings; wherefore as it were extreme impudence to deny the works of Homer, of Plato, Virgil, Tully, Livy, Galen, etc. when as consent of all ages have reached & delivered them unto us, which also by the tongue, phrase, matter, and all other circumstances agreeable are confirmed to be the works of the same Authors whose they are testified to be; so it were more than brutish madness to doubt of the certain truth and authority of the holy Scriptures, which no less, but much more than any other writings for their Authors are testified and confirmed to be the sacred Word of the everliving God; not only testified I say by the uniform witnesses of men in all ages, but also confirmed by such reasons taken out of the writings themselves, as do sufficiently argue the Spirit of God to be the Author of them; for we may learn out of the testimonies themselves as David did, Psa. 119. 125. That God hath established them for ever. Let me hear some of those reasons which prove that God is the Author of the holy Scriptures? Reasons to prove God to be the Author of the holy Scriptures. First, the true godliness and holiness wherewith the writers of the Scriptures shined as Lamps in their times, and far surpassed all men of other religions, 1 Efficient. which showeth the work of God's Spirit in them, Instrumental. and how unlikely it is that such men should obtrude into the Church their own inventions in stead of God's Word. Secondly, 2 The simplicity and sincerity of the writers. the simplicity, integrity, and sincerity of these Writers in matters that concern themselves & those that belong unto them, doing nothing by partiality, 1 Tim. 5. 21. neither sparing their friends nor themselves; so Moses, for example, in his writing spared not to report the reproach of his own Tribe, Gen. 34. 30. & 49. 5. 7. nor the incest of his parents of which he himself was conceived, Exod. 6. 20. nor the Idolatry of his brother Aaron, Exod. 32. nor the wicked murmuring of his sister Miriam, Numb. 12. nor his own declining of his vocation by God to deliver the Children of Israel out of Egypt, Exo. 4. 13, 14. nor his own murmuring against God in his impatiency, Num. 11. 11, 12, 13, 14. nor his want of faith after so many wonderful confirmations, Num. 20. 12. & 27. 14. Deut. 32. 51. And though he were in highest authority, and having a promise of the people to believe whatsoever he said, Exod. 19 8. & 20. 19 & 24. 3. he assigneth no place for his own sons to aspire either to the Kingdom or to the high Priesthood; but leaveth them in the mean degree of common Levites: all which things declare most manifestly that he was void of all earthly and carnal affections in his writings, as was meet for the Penman and Scribe of God; hereunto also may be added that he writeth of himself, Numb. 12. 3. that he was the meekest of all the men that were upon the face of the whole earth, which no wise man would in such sort report of himself; if he were left to his own discretion. Thirdly, 3 The quality and condition of the Penmen of holy Scriptures. the quality and condition of the Penmen of these holy writings, some of whom were never trained up in the school of man, and yet in their writings show that depth of wisdom, that the most learned Philosophers could not attain unto. Some also were before professed enemies to the truth, whereof afterwards they were Writers: Amos was no Prophet but an Herdsman and a gatherer of wild figs, Amos 7. 14. Matthew a Publican, employed only in the gathering of Toll, Matth. 9 9 Peter, James & John, fishermans, whose liberty of speech when the chief Priests & the Elders of Jerusalem beheld and understood, that they were unlettered and ignorant men, it is recorded, Acts 4. 13. that they marvelled and took knowledge of them that they had been with Jesus: Paul from a bloody persecuter converted to be a Preacher and a writer of the Gospel, showed by that sudden alteration, that he was moved by a command from heaven to defend that Doctrine which before he so earnestly impugned. Fourthly, 4 The heavenly matter of holy Scripture. the matter of the holy Scripture being altogether of heavenly Doctrine, and savouring nothing of earthly or worldly affections, but every where renouncing and condemning the same, declareth the God of heaven to be the only inspirer of it. Fiftly, 5 The Doctrine of the Scriptures above humane capacity. the Doctrine of the Scripture is such as could never breed in the brains of man; three Persons in one God; God to become man; the Resurrection, and such like; man's wit could never hatch, or if it had conceived them, could never hope that any man could believe them. Sixtly, 6 The concord of the several writers one with another. the sweet concord between these writings, and the perfect coherence of all things contained in them, notwithstanding the diversity of persons by whom, places where, times when, and matter whereof they have written; for there is a most holy and heavenly consent and agreement of all parts thereof together, though written in so sundry ages, by so sundry men, in so distant places, one of them doth not gainsay another, as men's writings do; as our Saviour Christ confirmeth them all, Luke 24. 44. Seventhly, 7 The prophesies fulfilled in their due time. a continuance of wonderful prophecies foretelling things to come so long before, marked with their circumstances; not doubtful like the Oracles of the Heathen, or Merlin's prophecies, but such as expressed the things and persons by their names, which had all in their times their certain performance, and therefore unto what may we attribute them but to the inspiration of God? Vide calvin's Institut. lib. 1. cap. 8. Thus was the Messias promised to Adam 4000 years before he was born, Gen. 3. 15. and to Abraham 1917. years before the accomplishment, Gen. 12. 3. The deliverance of the Israelites from Egypt, to the same Abraham 400. years before, Gen. 15. 13, 14. The prophecies of Jacob, Gen. 49. concerning the twelve Tribes, which were not fulfilled till after the death of Moses, and that of the continuance of the Tribes and Kingdoms of Judah held until the coming of Christ: In the first Book of Kings, the 13. ch. 2, 3. there is delivered a prophecy concerning Josias by name 331. years, Esa. 45. 1. concerning Cyrus 100 years before he was borne; daniel's prophesies, and that especially of the 70. weeks, Dan. 9 24. are wonderful; so likewise are those of the rejection of the Jews, the calling of the Gentiles, the kingdom of Antichrist, etc. some of which now we see fulfilled. Eightly, 8 The Majesty and authority of the Scriptures. the great Majesty, full of heavenly wisdom and authority, such as is meet to proceed from the glory of God, shining in all the whole Scripture; yea, oftentimes under great simplicity of words, and plainness and easiness of style, which nevertheless more affected the hearts of the hearers, than all the painted eloquence and lofty style of Rhetoricians and Orators; and argueth the holy Ghost to be the Author of them, 1 Cor. 1. 17. & 21. 24. & 2. 15. Ninthly, 9 The motives used in them to persuade, not reason, but commands. in speaking of the matters of the highest nature they go not about to persuade men by reasons, as Philosophers and Orators, but absolutely require credit to be given to them, because the Lord hath spoken it: they promise eternal life to the obedient, and threaten eternal woe to the disobedient; they prescribe Laws for the thoughts, to which no man can pierce; they require sacrifice, but they prefer obedience; they enjoin fasting, but it is also from sin; they command circumcision, but it is of the heart; they forbid lusting, coveting, etc. which is not to be found in any Laws but in his that searcheth the heart. Tenthly, 10 The end and scope of the Scriptures, which is God's glory. the end and scope of the Scriptures is for the advancement of God's glory, and the salvation of man's soul; for they entreat either of the noble acts of God and of Christ, or the salvation of mankind, and therefore by comparing this with the former reason we may frame this argument; If the Author of the Scripture were not God, it must be some creature; if he were a creature, he were either good or bad; if a bad creature, why forbiddeth he evil so rigorously, and commands good so expressly, and makes his mark to aim at nothing but God's glory, and our good? if he were a good creature, why doth he challenge to himself that which is proper to God only, as to make Laws for the heart, to punish & reward eternally, & c? if it were no creature good nor bad, it must needs be God. Eleventhly, 11 Their admirable power. the admirable power and force that is in them to convert and alter man's mind, and to incline their heart from vice to virtue (Psal. 19 7, 8. Psal. 119. 111. Heb. 4. 12. Acts 13. 12.) though they be quite contrary to men's affections. Twelfthly, 12 Their antiquity. the Writers of the holy Scriptures are the most ancient of all others: Moses is ancienter than the gods of the heathen, that lived not long before the wars of Troy, about the time of the Judges; and the youngest Prophets of the Old Testament, match the ancientest Philosophers and Historians of the heathen. Thirteenthly, 13 The hatred of the Devil, and wicked men against them. the deadly hatred that the devil and all wicked men carry against the Scriptures, to cast them away and destroy them, and the little love that most men do bear unto them, prove them to be of God; for if they were of flesh and blood, than flesh and blood would love them and practise them, and every way regard them more than it doth, for the world loveth his own, as our Saviour Christ saith, Joh. 15. 19 But we (being but carnal and earthly) savour not the things that be of God, as the Apostle saith, 1 Cor. 2. 14. and until the Lord open our hearts, and we be born again of God's Spirit, and become as newborn babes, we have no desire unto them, 14 The preservation of the Scriptures. 1 Pet. 2. 2. Fourteen, the marvellous preservation of the Scriptures; though none in time be so ancient, nor none so much oppugned, 15 Their power to humble a man and raise him up again. yet God hath still by his providence preserved them, and every part of them. Fifteenthly, the Scriptures, as experience showeth, have the power of God in them, to humble a man, when they are preached, and to cast him down to hell, 1 Cor. 14. 25. and afterward to restore and raise him up again, Heb. 4. 12. Show now how the holy Scriptures have the consonant testimony of all men at all times since they were written, 16 The consenant testimony of all men at all times. that they are the most holy word of God. First, Joshua the servant of Moses, the first Scribe of God, to whom God spoke in the presence and hearing of six hundred thousand men, besides women and children, who was an eyewitness of many wonders, by which the Ministry of Moses was confirmed, testifieth his writings to be the undoubted Word of God; the same do the Prophets which continued the History of the Church in the time of the Judges, both of Moses & Joshua. Likewise all the Prophets which successively recorded the holy Story, and Prophecies, by divine Revelation, from Samuel unto the Captivity, and from the Captivity to the building again of the Temple, and of the City, and sometimes after, receiving the same book of heavenly Doctrine from the former age, delivered them to their posterity: And Malachi, the last of the Prophets, closeth up the Old Testament with a charge and an Exhortation from the Lord to remember the Law of Moses delivered in Horeb, and to use the same as a Schoolmaster to direct them unto Christ, until he came in person himself, Mal. 4. 4. Finally, from that time the Church of the Jews, until the coming of Christ in the flesh, embraced all the former writings of the Prophets as the book of God; & Christ himself appealeth unto them as a sufficient testimony of him, Joh. 5. 39 The Apostles and the Evangelists prove the writings of the New Testament by them, and the Catholic Church of Christ, from the Apostles time until this day, hath acknowledged all the same writings both of the Old and New Testament, to be the undoubted Word of God. Thus have we the testimony both of the Old Church of the Jews, Gods peculiar people and firstborn, to whom the Oracles of God were committed, Act. 7. 38. Host 8. 12. Rom. 3. 2. & 9 4. and the view of Christians, together with the general account which all the godly have made at all times of the Scriptures, when they have crossed their natures and courses, as accounting it in their souls to be of God, and the special testimony of Martyrs, who have sealed the certainty of the same, by shedding their blood for them: Thereunto also may be added the testimony of those which are out of the Church, Heathens, (out of whom many ancient testimonies are cited to this purpose, by Josephus contra Appion.) Turks, and Jews (who to this day acknowledge all the books of the Old Testament) and Heretics, who labour to shroud themselves under them, etc. Are there not some divine testimonies which may likewise be added to this? Yes; 17 The known miracles done by the Writers of the Scriptures. first, the known Miracles (which the devil was never able to do) that did so often follow the writers and teachers of the Scriptures. Secondly, the manifold punishments, and destruction of those that have reviled and persecuted the same. Are these motives of themselves sufficient to work saving faith, and persuade us fully to rest on God's Word? No; 18 The testimony of the Spirit in the hearts of men. besides all this, it is required, that we have the Spirit of God, as well to open our eyes to see the light, as to seal up fully into our hearts that truth which we see with our eyes: for the same holy Spirit that inspired the Scripture (1 Cor. 2. 10. & 14. 37. Ephes. 1. 13.) inclineth the hearts of God's children to believe what is revealed in them, and inwardly assureth them above all reasons and arguments, that these are the Scriptures of God; therefore the Lord, by the Prophet Isaiah, promiseth to join his Spirit with his Word, and that it shall remain with his children for ever: Esa. 59 21. The same promiseth our Saviour Christ unto his Disciples, concerning the Comforter, which he would send, to lead them into all truth, and teach them all things, and to put them in mind of all things which he had said unto them, Joh. 14. 26. & 15. 26. The Lord by the Prophet Jeremiah also promiseth to give his Law into their minds, and to write them in the hearts of his children, Jer. 31. 33. And S. John saith to the faithful, that by the anointing of the holy Spirit which is on them, they know all things, 1 Joh. 2. 20. This testimony of God's Spirit in the hearts of his faithful, as it is proper to the Word of God, so it is greater than any humane persuasions grounded upon reason or witnesses of men, unto which it is unmeet that the Word of God should be subject as Papists hold, when they teach that the Scriptures receive their authority from the Church; for by thus hanging the credit and authority of the Scriptures on the Church's sentence, they make the Church's work of greater credit than the Word of God, whereas the Scriptures of God cannot be judged or sentenced by any; and God only is a worthy witness himself in his Word, and by his Spirit, which give mutual testimony one of the other, and work that assurance of Faith in the Elect, that no humane demonstrations can make, nor any persuasions or enforcements of the world can remove. Show some further reasons that the authority of the Scriptures doth not depend upon the Church. That the authority of the Scriptures doth not depend on the Church. First, because we believe the Scriptures is a work of Faith, but the Church cannot infuse Faith. Secondly, any authority that the Church hath, it must prove it by the Scriptures, therefore the Scripture dependeth not upon the Church. Thirdly, if an Infidel should ask the Church how they are sure that Christ died for them, if they should answer because themselves say so, it would be ridiculous; when they should say, because the Scripture teacheth so, etc. What books are the holy Scriptures, What are the books of holy Scriptures. and by whom were they written? First, The books of the Old Testament, in number nine and thirty, (which the Jews according to the number of their letters, brought to two and twenty) written by Moses and the Prophets. Rom. 3. 2. who delivered the same unto the Church of the Jews. Secondly, the books of the New Testament, in number seven and twenty, written by the Apostles and Evangelists, Rom. 1. 16. Rev. 1. 11. who delivered them to the Church of the Gentiles. What language were the books of the Old Testament written in? In what language the Old Testament was written. In Hebrew, which was the first tongue of the world, and the most orderly speech, in comparison of which, all other languages may be condemned of barbarous confusion, but chosen especially because it was the language of that time, best known unto the Church, teaching that all men should understand the Scriptures; only some few portions by the later Prophets were left written in the Chaldean tongue, (understood by God's people after their carrying away into Babylon) namely, the 11 verse of the 10 chap. of Jer. six chapters in Daniel (from the 4 ver. of the 2 chap. to the end of the 7 chapter.) and three in Ezra. (the fourth, fifth, & sixth.) Had the Hebrew Text vowels, or points from the beginning as now it hath? Our Saviour saith, That the Scriptures of the Old Testament were first written with vowels and pricks. Matth. 5. 18. that not one jot or prick of the Law shall perish, whereby it should appear that the Law and the Prophets (for of both he speaketh immediately before) had vowels and pricks: God also by Moses commanded the Law to be written upon two great stones at the entrance of the people into the Land of promise, that all strangers might read and know what Religion the children of Israel professed; and he commanded that it should be written well and plainly, or clearly, Deut. 27. 8. which could not be performed, except it were written with the vowelling points, whereunto also belong all those places of Scripture, which testify of the clearness, and certainty of the Scripture, which could not at all be, if it lacked vowels. What are the books of the Old Testament? The books of Moses (otherwise called the Law) and the Prophets; for so are they oftentimes divided in the New Testament, as Mat. 5. 17. & 7. 12. & 22. 40. Luk. 16. 29. & 24. 27. Joh. 1. 45. Act. 13. 15. & 24. 14. & 26. 22. & 28. 23. Where it is to be understood, that the Law is taken for the whole Doctrine of God, delivered by Moses, which containeth not only the Law, but also promises of mercy in Christ, as he himself saith, Joh. 5. 46. If ye did believe Moses, you would also believe me, for Moses wrote of me: and whereas our Saviour Christ, Luk. 24. 44. unto the Law and the Prophets, addeth the Psalms, which are a part of the Prophets, it is because they were most familiar to the godly, and generally known of the people by the daily exercise of them, the former division notwithstanding being perfect. Which are the books of Moses? Five in number, The books of Moses. which are called Genesis, Exodus, Leviticus, Numbers, Deuteronomie. How are the books of these Prophets distinguished? Into Historical, and Doctrinal; The books of the Prophets. the former whereof contain the explication of the Law, by practice principally, the latter by Doctrine chiefly. How many Historical books be there? Twelve in number, The Historical books. viz. the book of Joshua, the book of Judges, the book of Ruth, the two books of Samuel, the two books of Kings, the two books of Chronicles, the book of Ezra, the book of Nehemiah, and the book of Ester. How are the Doctrinal books distinguished? Into Poetical, The Doctrinal books. and Prosaicall; which distinction is thought of many to be observed by our Saviour Christ, Luk. 24. 44. where he under the name of Psalms comprehendeth all those books that are written in the holy Poetical style. Which are the Poetical books? Such as are written in Meeter or poesy, The Poetical books. containing principally, wise, and holy sentences, (whence also they may be called sentential) and they are five in number, viz. The book of Job, the Psalms, and Solomon's three books, the Proverbs, Ecclesiastes, and the Canticles. Which are the Prosaicall books? Such as are for the most part written in prose, The Prosaicall books. and foretell things to come; (whence also more especially they are termed Prophetical, or vaticinall) of which kind are sixteen writers in number, four whereof are called the greater Prophets, viz. Isaiah, Jeremiah, (to whose prophecies is annexed his book of Lamentations, though written in Meeter) Ezekiel, and Daniel, and twelve are called smaller Prophets, viz. Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zacharie, Malachi; which twelve of old were reckoned for one book, and therefore Act. 7▪ 42. Stephen citing a place out of Amos 5. 25. useth this form; As it is written in the book of the Prophets. Be there no other Canonical books of the Scripture of the Old Testament besides these that you have named? No; The Apocryphal books. for those other books which Papists would obtrude unto us for Canonical, are Apocryphal, that is to say, such as are to lie hid, when there is proof to be made of Religion. How prove you that those Apocryphal books are no part of the Canonical Scriptures? First, they are not written first in Hebrew, the Language of the Church before Christ, which all the books of the Old Testament are originally written in. Secondly, they were never received into the Canon of the Scripture by the Church of the Jews before Christ, (to whom alone in those times the Oracles of God were committed, Rom. 3. 2.) nor read and expounded in their Synagogues. See Josephus contra Appion. lib. 1. Eusebius lib. 3. cap. 10. Thirdly, the Jews were so careful to keep Scripture entire, as they kept the number of the verses and letters, within which is none of the Apocrypha. Fourthly, the Scripture of the Old Testament was written by Prophets, Luk. 24. 27. 2 Pet. 1. 19 But Malachi was the last Prophet, after whom all the Apocrypha was written. Fifthly, they are not authorised by Christ and his Apostles, who do give testimony unto the Scriptures. Sixthly, by the most ancient Fathers, and Counsels of the primitive Churches, (after the Apostles) both Greek and Latin, they have not been admitted for trial of Truth, though they have been read for instruction of manners, as may appear by Euseb. lib. 6. cap. 18. (out of Origen) the Council of Loadicea, Can. 59 which is also confirmed by the sixth general Council of Constantinople, Can. 2. and many other Testimonies of the ancient Fathers. Seventhly, There is no such constant Truth in them, as in the Canonical Scriptures, for every book of them hath falsehood, in Doctrine, or History. Show some of those errors in the particular books. In the book of Toby, The errors of the Apocryphal Books. the Angel maketh a lie, saying that he is Azariah the son of Ananias, Tob. 5. 12. which is far from the Spirit of God, and the nature of good Angels that cannot sin: There is also the unchaste Devil Asmodeus, the seven Angels which present the prayers of the Saints, Tob. 12. 15. and the magical toys of the fishes heart, liver and gall, for driving away of Devils, and restoring of sight, not savouring of the Spirit of God. Judith in her prayer commendeth the fact of Simeon, Gen. 34. which the Holy Ghost condemneth, Gen. 49. 5. and prayeth God to prosper her feigned tales and lies, Jud. 9 13. & 18. Baruch saith, he wrote this book in Babylon, Chap. 1. whereas it appeareth by Jeremiah 43. 6. that he was with Jeremiah at Jerusalem, and went not from him. Likewise he writeth for offerings, and vessels, after the Temple was burned: and in the 6 Chapter, v. 2. Jeremiah writeth that the continuance of the Jews in Babylon shall be for seven Generations, whereas the Canonical Jeremiah Prophesieth but of 70. years, Chap. 29. 10. For ten years cannot make a Generation, neither is it ever so taken in the Canonical Scriptures. The story of Susanna maketh Daniel a young child in the days of Astyages, and to become famous among the people by the judgement of Susanna, whereas Daniel himself writeth otherwise of his carriage into Babylon, in the days of Jehoiakim, under Nabuchadnezzar, and of the means by which he was known first to be a Prophet, Dan. 1. 2. The story of Bell and the Dragon speaks of Habakkuk the Prophet, in the days of Cyrus, who prophesied before the captivity of Babylon, which was 70 years before Cyrus. The first book of Maccabees, writing an History of things said, and done, doth not much interlace his own judgement: and therefore doth err the less, yet in his Narration, contrary to the second book of Maccabees, in many places, and to Josephus in somethings: For example, The first book of Maccabees saith, that Antiochus died at Babylon in his bed, being grieved in mind for tidings brought to him out of Persia, 1 Mac. 6. ver. 8. & 16. But in the first chapter of the second book of Maccabees, it is said, that he was cut in pieces in the Temple of Nanea, and in the ninth chapter of the same book, that he died of a grievous disease of his bowels, in a strange Country, in the Mountains, 2 Mac. 9 28. The second book of Maccabees is far worse, for the abridger of Jason's Chronicle, which did set it forth, doth not only confound and falsify many stories, (as it is easy to be proved out of the first book of Maccabees, Josephus, and others) but also whilst he giveth his sentence of divers facts, doth more bewray the weakness of his judgement: as he commendeth Razis for killing himself, 2 Mac. 14. 42. and Judas for offering sacrifice for the dead, that were polluted with Idolatry, 2 Mac. 12. 45. whereas it is to be thought rather, that the sacrifice was offered to pacify the wrath of God for them that were alive, that they should not be wrapped in the curse of the wicked, as in the story of Achan, Josh. 7. yet he is the more to be born withal, because he confesseth his insufficiency (2 Mac. 15. 38.) which agreeth not with the Spirit of God. The additions unto Ester are fabulous, convinced of many untruths by the Canonical book; as namely, first, in the Apocryphal Ester. Mordecai is said to dream in the second year of Ahashueros, (chap. 11. 2.) but in the Canonical, the seventh year (Ester 2. 16.) And Bellarmine making the dream in the seventh year, and the conspiracy in the second, maketh five year's difference, and is contrary to Chap. 11. 2. The true saith that Mordecai had no reward, (Ester 6. 3.) the false saith he had, (Chap. 12. 5.) Thirdly, and the false also, Chap. 12. 6. The true calleth, and the false also, Haman an Agagite, Ester 3. 2. that is, an Amalekite; the false calleth him a Macedonian, Chap. 16. 10. Also the author of those additions, describeth the countenance of the King to be full of cruelty, and wrath, (Chap. 15. 7.) yet he maketh Ester to say it was glorious, like an Angel of God, and full of grace, (Chap. 13. 14.) either lying himself, or charging Ester with impudent lying and flattering. The Book of Wisdom is so far off from being any book of the Old Testament, that it is affirmed by divers ancient Writers, that it was made by Philo the Jew, which lived since Christ, as S. Jerome witnesseth, preface in Proverbs: howsoever the Author would fain seem to be Solomon, Chap. 9 8. See his cruel sentence against Bastards in the end of the third Chapter. Jesus the son of Syrach, showeth the frailty of man in divers places of Ecclesiasticus, and namely Chap. 46. 20. where he acknowledgeth that Samuel indeed, and not a wicked spirit in the shape of Samuel, was raised by the Witch of Endor, 1 Sam. 28. also Chap. 48. 10. he understandeth the Prophecy of Malachi, of the personal coming of Elias, which our Saviour Christ doth manifestly refer to John the Baptist, Matth. 11. 14. The third book of Esdras is full of impudent lies, and fables, convinced by the book of Ezra, Nehemiah, Haggai, and Ester; For example, Ezra saith, that all the vessels of gold and silver which Cyrus delivered to Sheshbazzar, were by Sheshbazzar carried from Babylon to Jerusalem, Ezr. 1. 11. This Esdras saith, they were only numbered by Cyrus, not sent, but afterwards Darius delivered them to Zerubbabel, and by him they were brought to Jerusalem, Esdras 4. 44. 57 The fourth book of Esdras is now rejected of the Papists themselves, as it was of Hierome, containing also many falsities, dreams, and fables, Chap. 6. 49, 50. Chap. 13. 6. 4. 44. etc. and Chap. 14. 21, 22, etc. Thus much for the books of the Old Testament, Of the books of the New Testament. in what language were the books of the New Testament written? In Greek, because it was the most common language, best known then to the Jews and Gentiles, teaching that all Kingdoms should have the Scriptures in a language which they understand. How are the Books of the New Testament distinguished? They are of things revealed Before the writing of them; which are either Historical, five in number, containing the History of Christ, the 4 Gospels according to Matthew Mark Luke John. His Apostles, viz. the Acts. Doctrinal, 21 Epistles of Paul to the Romans Corinthians 1 2 Galatians Ephesians, Philippians. Colossians Thessalonians 1 2 Timothy 1 2 Titus Philemon Hebrews. James Peter 2. John 3. Judas. After the writing of them, as the Apocalypse, or Revelation of S. John which is the Prophetical Book of the New Testament. Is it agreed that all these books, and they alone, are the holy Scriptures of the New Testament? Yes; howsoever in ancient time they have not been all received with like consent, yet they have the Testimony of all ages, and there is nothing in any of them repugnant to the rest of the Canonical Scriptures. Were there never any Books of the Canonical Scriptures lost? No; Heaven and Earth shall perish, before one jot or tittle of them shall perish. What say you to the Book of Gad and Nathan, 2 Chro. 9 29. of Ahijah and Iddo, (2 Chro. 9 29.) and Paul's Epistle to the Laodiceans, Col. 4. 16? These books often mentioned in the Old Testament, were not Canonical Scripture, but civil Chronicles wherein the matters of the Commonwealth were more largely written, as the Chronicle of the Medes and Persians, Esther 10. 2. and the Epistle mentioned, Col. 4. was rather of the Laodiceans to Paul, then of Paul to the Laodiceans. What be the properties of the holy Scripture? First, The properties of the holy Scriptures. As 1 holy. they are perfectly holy in themselves and by themselves, whereas all other writings are profane, further than they draw some holiness from them, which is never such, but that their holiness is imperfect. Secondly, 2 Highest in authority. the authority of these holy writings, inspired of God, is highest in the Church, as the authority of God, whereunto no learning or degree of Angels or men, under what name or colour soever it be commended, may be accounted equal, Gal. 1. 8, 9 2 Thess. 2. 2. neither can they be judged or sentenced by any. Thirdly, 3. Sufficient in themselves. the books of holy Scripture are so sufficient for the knowledge of Christian Religion, that they do most plentifully contain all Doctrine necessary to salvation, they being perfectly profitable to instruct to salvation in themselves, and all other imperfectly profitable thereunto, further than they draw from them; whence it followeth, that we need no unwriten verities, no traditions or inventions of men, no Canon of Counsels, no sentences of Fathers, much less Decrees of Popes, for to supply any supposed defect of the written Word, or for to give us more perfect directions in the worship of God, and the way of life, then is already expressed in the Canonical Scriptures, Mat. 23. 8. Joh. 5. 39 Mat. 15. 9 Finally, these holy Scriptures are the rule, the line, the square, and light, whereby to examine and try all judgements and sayings of men and Angels, Joh. 12. 48. Gal. 1. 9 All traditions, revelations, decrees of Counsels, opinions of Doctors, etc. are to be embraced so far forth as they may be proved out of the Divine Scriptures, and not otherwise, so that from them only all Doctrine concerning our salvation must be drawn and derived, that only is to be taken for truth in matters appertaining to Christian Religion, which is agreeable unto them, and whatsoever disagreeth from them is to be refused. How do you prove that the Scripture is such a Rule? That the Scriptures are a perfect rule, for doctrine, life, and Salvation. Since God hath appointed the holy Scriptures which bear witness of Christ (Joh. 5. 39) to be written for our learning (Rom. 15. 4.) he will have no other Doctrine pertaining to eternal life to be received, but that which is consonant unto them, and hath the ground thereof in them, therefore unto them only is the Church directed for the saving knowledge of God, Esa. 8. 20. Luk. 16. 29. 31. Insomuch that all Prophecies, Revelations, and Miracles, are to be judged by their consent with the Law of God written by Moses, to which nothing is to be added, nor any thing to be taken away from it, (Deut. 12. 13. 1, 2.) yea, Christ himself appealeth to the trial of those things which Moses did write of him (Joh. 5. 46.) being none other in any respect, but even the same whom Moses in the Law and the Prophets (which were the interpreters, and commentaries upon the Law written by Moses) did write of, John 1. 45. and his Apostles preaching the Gospel among all Nations, taught nothing beside that which Moses and the Prophets had spoken to be fulfilled in Christ, as S. Paul testifieth, Act. 26. 22. saying, as he taught, all the rest of the Apostles did teach. Where do you find that the Scriptures are able to instruct us perfectly to salvation? The Apostle Paul, in 2 Tim. 3. 15. doth expressly affirm it; and reasons which may be gathered out of the two Verses following, do plainly prove it. What are those Reasons? 1. God being author of these books, they must needs be perfect, as he himself is, who being for his wisdom able, and for his love to his Church willing to set down such a rule as may guide them to eternal life, hath not failed herein. 2. They are profitable to teach all true doctrine, and to confute the false; to correct all disorder private and public, and to inform men in the way of righteousness. 3. The man of God, that is, the Preacher and Minister of the Word, is thereby made complete and perfect, sufficiently furnished unto every good work or duty of the Ministry. How doth this last reason hold? Most strongly, for the people being to learn of the Minister, what to believe and what to do, and more being required of him that must be the eye and mouth of all the rest, if he may be perfectly instructed by the Scriptures, they are much more able to give every common man sufficient instruction. Again, seeing the Minister is bound to disclose the whole counsel of God to his people, (Acts 20. 27.) he being thereunto fully furnished out of the treasury of the Word of God; it followeth that by him out of the Scriptures they may also be abundantly taught to salvation. What further proof have you of the sufficiency of the Scriptures? The five Books of Moses, which was the first holy Scripture delivered to the Church, was sufficient for the instruction of the people of that time, in all that God required at their hands, as appear by that they were forbidden to add any thing unto it, or to take any thing from it, but to do that only which was prescribed by the Law, (Deut. 12. 32.) The Prince and the people are commanded to be directed thereby altogether, and not to depart from it, either to the right hand or to the left, (Deut. 17.) How much more the Law and the Prophets (which did more at large set forth the Doctrine delivered by Moses both in precepts and promises, in practice and example) was sufficient for the time that succeeded until John the Baptist? Mat. 11. 12. Luk. 16. 16. What more can you allege for this purpose? Psal. 19 7. David saith, the Law of the Lord is perfect, converting the soul; and Psal. 119. 96. I have seen an end of all perfection, but thy Commandment is exceeding large. Luk. 16. 29. Abraham in the parabolical story testifieth that Moses and the Prophets were sufficient to keep men from damnation. John 5. 39 Our Saviour Christ affirmeth of the Scriptures of the old Testament, that they were witnesses of him in whom our salvation is perfect. Acts 17. 11. The Bereans are commended for examining the Doctrine of the Apostles by the Scriptures of the old Testament. Acts 26. 22. Paul taught nothing but that which Moses and the Prophets had written of Christ to be fulfilled. 1 Joh. 1. ver. 1, 2, 3, John saith what they have heard and seen that they delivered. Gal. 1. 8, 9 Paul wisheth that if an Angel from heaven came and taught any other Doctrine we should hold him accursed. Apoc. 22. 18, 19 there is a curse pronounced against him that addeth any thing or taketh away any thing from Scripture. 1 Cor. 4. 6. Paul saith, that no man must presume above that which is written. John 20. 31. S. John saith, that these things are written that we might believe that Jesus is the Christ the Son of God, and that believing, we might have life through his name; where he speaketh not only of his Gospel, but (being the survivor of the rest of the Apostles) of all their writings: Seeing then that faith by those things that are written, and eternal salvation by faith may be attained, it ought to be no controversy amongst Christians, that the whole Scripture of the old and new Testament doth most richly and abundantly contain all that is necessary for a Christian man to believe, and to do for eternal salvation. Obj. 1. Objections against the sufficiency of the holy Scriptures answered. Yet our adversaries quarrel against this most rich and plentiful treasure of the holy Scriptures, alleging that we receive many things by tradition which are not in Scriptures, and yet we believe them; as Mary's perpetual Virginity, and the baptism of Infants? We make not Maries perpetual Virginity any matter of religion, but a likely opinion so far as it can be maintained; that it were an unseemly and unfitting thing for a sinful man to use to the act of generation the vessel which was chosen and consecrated by the holy Ghost to so high an use as was the bringing forth of the Saviour of the world; it hath warrant from the Apostles charge, Phil. 4. 8. of doing whatsoever is honest, whatsoever is of good report, whatsoever is praiseworthy, etc. As for baptism of Infants it is sufficiently warranted by reasons of Scripture, though not by example. Obj. 2. They object that it is by Tradition, and not by Scripture, that we know such and such Books to be Scripture? Though new beginners do first learn it from the faithful, yet afterwards they know it upon grounds of Scripture; as an ignorant man may be told of the King's Coin, but it is not the telling, but the King's stamp that maketh it currant and good Coin. Obj. 3. It is objected, that it was by Tradition, and not by Scripture that Stephen knew Moses to be 40 years old when he left Pharaoh, Acts 7. 23. That Luke knew a great part of the Genealogy of Christ, Luk. 3. That Judas knew Satan's striving for Moses body, Judas v. 9 and the Prophecy of Enoch, ver. 5. 14. That Paul knew Jannes and Jambres, 2 Tim. 3. 8. and the saying of Christ, that it is more blessed to give then to receive. Acts 20. 35. Such particular Histories or speeches might be received from hand to hand, but no different Doctrine from that which was written. Obj. 4. The Apostles testimony is objected, 1 Cor. 15. 3. 2 Thess. 2. 15. Hold the traditions which you have been taught, whether by word or our Epistle. He meaneth the doctrine he delivered unto them which was nothing different from that which is contained in the Scriptures. Tim. The Scriptures you say are a rule and a line, but are they not (as the Church of Rome imagineth) like a rule of lead which may be bowed every way at men's pleasures? Qu. They are as a rule of steel that is firm and changeth not; An. (Matth. 5. 18. Psal. 19 9) for seeing they are sufficient to make us wise unto salvation, (as is before proved) it followeth of necessity that there is a most certain rule of faith for instruction both of faith and works, to be learned out of them by ordinary means of reading, prayer, study, the gifts of tongues and other sciences, to which God promiseth the assistance of his grace (Joh. 5. 39 Jam. 1. 5.) And this sword of the Spirit, which is the Word of God written, (as the example of Christ our general Captain showeth, Mat. 4.) is delivered unto us by the holy Ghost, both to defend our faith, and to overcome all our spiritual enemies, which are the Devil and his instruments, false Prophets, Heretics, Schismatics, and such like, Eph. 6. 17. Therefore the holy Scriptures are not as a nose of wax, or a leaden rule, (as some Papists have blasphemed) that they may be so writhe every way by impudent Heretics, but that their folly and madness, as the Apostle saith, 2 Tim. 3. 9 may be made manifest to all men. Are the Scriptures then plain and easy to be understood? Of the perspicuity of the holy Scriptures. There are some hard things in the Scripture that have proper relation to the time in which the Scripture was written or uttered, or which are prophecies of things to be fulfilled hereafter, which if we never understand we shall be never the worse for the attaining of everlasting salvation: there are other things in Scripture belonging to the saving knowledge of God, all which are dark and difficult unto those whose eyes the God of this world hath blinded, (2 Cor. 4. 4. 2 Pet. 3. 5. Joh. 8. 43.) but unto such as are by grace enlightened and made willing to understand, (Psal. 119. 18.) howsoever somethings remain obscure (2 Pet. 3. 16.) to exercise their diligence, yet the fundamental Doctrine of faith, and precepts of life are all plain and perspicuous; for all Doctrine necessary to be known unto eternal salvation, is set forth in the Scriptures most clearly and plainly even to the capacity and understanding of the simple and unlearned: so far is it that the Scriptures should be dangerous to be read of the Lay folks, as Papists hold. How prove you this which you have said? Deut. 30. 10. 11, etc. Moses taketh heaven and earth to witness that in the Law which he had written, he hath set forth life and death, and that they can make no excuse of difficulty or obscurity. This Commandment which I command thee this day is not hidden from thee, neither is it far off, etc. which Paul also, Rom. 10. 16. applieth to the Gospel. Psalm. 19 8. the Prophet David testifieth that the Law of the Lord is perfect, converting the soul; the testimonies of the Lord are true, giving wisdom to the simple; and Psalm 119. 105. Thy Word is a Lamp or Candle unto my feet, and a Light unto my paths. Prov. 1. 4. It giveth subtlety to the simple, and to the young man knowledge and discertion; and Prov. 8. 9 All the words of wisdom are plain to them that will understand. Esa. 45. 19 The Lord saith, I have not spoken in secret, in a dark place of the earth, I have not said in vain to the seed of Jacob, Seek me. 2 Cor. 4. 3. Paul saith, If our Gospel be hid, it is hid to them that are lost, etc. 2 Pet. 1. 19 S. Peter commendeth Christians for taking heed to the word of the Prophets as unto a light that shineth in a dark place, etc. The Scripture is our Father's Letter to us, and his last will to show us what inheritance he leaveth us, but friends write Letters, and Fathers their wills plain. It were to accuse God of cruelty or desire of man's destruction, for to say that he should make the means of their salvation hurtful unto them. Women and children have read the Scriptures, 2 Tim. 3. 15. Saint Paul affirmeth that Timothy was nourished up in the Scriptures from his infancy; namely, by his Grandmother Lois, and his Mother Eunice, whence the same Apostle commendeth, chap. 1. 5. If little children are capable of the Scriptures by the small understanding they have, and less judgement, there is none so gross (which hath the understanding of a man) but may profit by it, coming in the fear of God, and invocation of his name. Obj. 1. But here the Papists have many things to object against you, The Papists objections against the perspicuity of the Scriptures answered. to prove that the Scriptures are dark and hard to be understood: and First, that the matters contained in them are Divine, high and beyond man's reason; as the Trinity, the Creation of nothing, etc. These matters indeed are above humane reason, Ans. and therefore are we to bring faith to believe them; not humane reason to comprehend them: but they are delivered in Scripture in as plain terms as such matter can be. Obj. 2. Peter saith, that something in Paul's Epistles be hard, and wrested by men, 2 Pet. 3. 16. First, he saith not that all Paul's Epistles are hard, but something in them, which we grant. Secondly, they are the wicked and unsettled in knowledge that wrest them, as the Gluttons and Drunkards abuse meat and drink. Obj. 3. If Scriptures were not dark, what need so many Commentaries upon them, and why are they so full of Parables and Allegories as they are? The whole Doctrine of salvation is to be found so plain, that it needeth no Commentary; and Commentaries are for other places that be dark, and also to make more large use of Scripture than a new beginner can make of himself, which we see necessary in all humane Arts and Sciences. Further, though speech of Scripture seem hard at first, yet by custom it becometh easy, as reading doth to children. Obj. 4. The godly Eunuch could not understand the Scripture without an Interpreter, Acts 8. 31. Though he understood not some harder places, yet that hindered him not from reading plainer places. Obj. 5. The multitude of learned men that fall into heresies, which they labour to confirm by Scripture, proveth that the Scripture is dark. It is their naughty hearts that come not with an humble and godly affection that maketh them do so. Obj. 6. But now we see by experience that there are many that daily read the Scriptures, and yet understand not the thousandth part of them? They read them not with care and conscience, with prayer and study, but like the women who are always learning, but never come to the knowledge of the truth, 2 Tim. 3. 7. Obj. 7. If the Scriptures than be so plain and perspicuous, what need is there of an Interpreter? First, to unfold obscure places, Acts 8. 31. Secondly, to inculcate and apply plain Texts, 2 Pet. 1. 10. 1 Cor. 14. 3. Why did God leave some places obscure in the Scriptures? First, Why God hat● left some places of Scripture obscure. that we might know that the understanding of God's Word is the gift of God, and therefore might beg it of him by continual prayer. Secondly, lest we should flatter our wits too much, if all things could presently be understood by us. Thirdly, that the Word, for the high and heavenly mysteries contained therein, might be accounted of, which for the plainness might be less esteemed. Fourthly, that profane dogs might be driven away from these holy mysteries, which are pearls prized highly by the Elect alone, Matth. 13. 45. but would be trodden down by swine, Mat. 7. 6. Fiftly, that we might be stirred up to a more diligent search of the same. Sixtly, that we might esteem more of the Ministry which God hath placed in the Church, that by the means thereof we might profit in the knowledge of these mysteries. What assurance may be had of the right understanding of the Scriptures? Of the Translation of holy Scriptures. For the words it is to be had out of the original Text or Translations of the same; for the sense or meaning only out of the Scriptures themselves, (Nehem. 8. 8.) which by places plain and evident do express whatsoever is obscure and hard touching matters necessary to eternal salvation. Why must the interpretation of words be had out of the original Languages? Because in them only the Scriptures are for the letter to be held authentical; and as the water is most pure in the Fountain by the springing thereof, so the right understanding of the words of the holy Scriptures is most certain in the original tongues of Hebrew and Greek, in which they were first written, and delivered to the Church, out of the which Languages they must be truly translated for the understanding of them that have not the knowledge of those tongues. What gather you from hence? That all Translations are to be judged, examined, and reform according to the Text of the ancient Hebrew and original Chaldee, in which the old Testament was printed, and the Greek Text, in which the new Testament was written; and consequently that the vulgar Latin Translation approved by the Tridentine Council for the only authentical Text, is no further to be received of true Christians than it agreeth with the original of the Hebrew and Greek Text. But what say you of the Greek Translation of the old Testament, commonly called the Septuagint, approved by the Apostles themselves? The same as we say of other Translations; for although the Apostles used that Translation which was commonly received and read among the Gentiles and Jews that dwelled amongst them, where it differed not in sense from the true Hebrew, yet where it differed from it they left it, as by many examples may be confirmed, (vide Hieron. Prologue. in Matth.) How can the certain understanding of the Scriptures be taken out of the original tongues, An objection grounded on various readings answered. considering the difference of reading in divers Copies both of Hebrew and Greek: as also the difficulty of some words and phrases, upon which the best Translators cannot agree? Although in the Hebrew Copy there hath been observed by the Nazarites some very few differences of words by similitude of letters and points; and by the Learned in the Greek tongue there are like diversities of reading noted in the Greek Text of the new Testament, which came by fault of writers; yet in most by circumstance of the place and conference of other places, the true reading may be discerned; and albeit in all it cannot, nor the Translator in all places determine the true interpretation, yet this diversity or difficulty can make no difference or uncertainty in the sum and substance of Christian religion, because the Ten Commandments and the principal Texts of Scripture on which the Articles of our faith are grounded, the Sacraments instituted, the form of prayer taught, (which contain the sum or substance of Christian religion) are without all such diversity of reading or difficulty of translating, so plainly set down, and so precisely translated by consent of all men learned in the tongues, that no man can make any doubt of them, or pick any quarrel against them. Why must the true sense or meaning of the Scriptures be learned out of the Scriptures themselves? Why the Scriptures must be expounded by the Scriptures. Because the Spirit of God alone is the certain interpreter of his Word written by his Spirit; for no man knoweth the things pertaining to God, but the Spirit of God, 1 Cor. 2. 11. and no prophecy of Scripture is of any man's own interpretation; for prophecy was not brought by the will of man, but the holy men of God spoke as they were led by the holy Ghost, 2 Pet. 1. 20, 21. The interpretation therefore must be by the same Spirit by which the Scripture was written, of which Spirit we have no certainty upon any man's credit, but only so far forth as his saying may be confirmed by the holy Scriptures. What gather you from hence? That no interpretation of holy Fathers, Popes, Counsels, Customs, or practise of the Church, either contrary to the manifest words of the Scriptures, or containing matters which cannot necessarily be proved out of the Scriptures, are to be received as an undoubted Truth. How then is Scripture to be interpreted by Scripture? According to the Analogy of Faith, Rom. 12. 6. and the scope and circumstance of the present place, and conference of other plain, and evident places, by which all such as are obscure and hard to be understood, aught to be interpreted; for there is no matter necessary to eternal life, which is not plainly, and sufficiently set forth in many places of Scripture, by which other places that are abused by the Devil or his ministers may be interpreted, as our Saviour Christ giveth example, Mat. 4. 6. when the Devil abused the Text of Scripture, Psal. 91. 11. declaring that this place must be so understood, as it may agree with that most evident and express Commandment written in Deut. 6. 16. Thou shalt not tempt the Lord thy God. What be the special uses of the Scripture rightly understood? The use of holy Scriptures. Two: First, to teach Doctrine, by laying out the Truth, and confuting errors. Secondly, to exhort out of it, by stirring us to good, and turning us back from evil; whereunto belong those four uses mentioned by the Apostle, in 2 Tim. 3. 16. Two whereof are Theorical, pertaining to the information of our judgement in matters of Doctrine, viz. first, teaching of Truth; secondly, reproving or convincing of Errors. Two are practical, pertaining to the direction of our life and actions, viz. first, reformation or correction of Vice, under which is comprehended, first, Admonition, secondly, instruction, or direction to good life; under which is comprehended Exhortation, and Consolation, which is a special instruction to patience in adversities, Rom. 15. 4. What persons are meet to read or hear the Scriptures? The holy Scriptures are reverently and profitably to be read and heard of all sorts and degrees of men and women, Who must read the Scriptures. and therefore to be truly translated out of the original Tongues into the language of every Nation which desireth to know them: For the Lay people as well as the learned must read the Scriptures, or hear them read, both privately, and openly, so as they may receive profit by them, and consequently in a tongue they understand, 1 Cor. 14. 2. How do you prove that the Scriptures ought to be read and heard of all sorts of people? That all must read the Scriptures, proved. First, Deut. 31. 11, 12. Moses commanded the book of the Law to be read to all the children of Israel, Men, Women, Children, and Strangers, that dwelled amongst them, that they might thereby learn to fear the Lord their God, and diligently to observe all the words of the Law. Secondly, Joshua 8. 34. there was not a word, of all which Moses commanded, that Joshua read not before all the Congregation of Israel, with the Women, and little ones, and Strangers, that were conversant among them; so likewise did Josiah, 2 King. 23. 2. 2 Chro. 34. 30. and Ezra, Nehem. 8. 2, 3. Thirdly, Psal. 1. 2. David showeth this to be the property of a godly man, and pronounceth him to be happy whose delight is in the Law of the Lord, and studieth therein day and night. Fourthly, Matth. 22. 29. our Saviour teacheth that ignorance of the Scriptures, is the mother of error, not the mother of devotion, as the Papists have affirmed. Fifthly, Joh. 5. 39 Christ commandeth all men that seek eternal life in him, to search the Scriptures; Search the Scriptures, for in them ye think to have eternal life, etc. Sixthly, Act. 17. 11. the Bereans are commended for searching the Scriptures. Seventhly, 2 Tim. 3. 15. the Apostle Paul approved in Timothy, that he had learned the holy Scriptures from a young child. Eighthy, 2 Pet. 1. 19 the Apostle Peter commendeth the faithful for taking heed to the Scriptures of the Apostles. Ninthly, Rev. 1. 3. Blessed is he that readeth, and they that hear the word of this Prophecy. Tenthly, Col. 3. 16. Let the Word of Christ dwell richly in you, in all wisdom. Eleventhly, Rom. 15. 4. Whatsoever things were written afore time, were written for our learning, that we through patience, and comfort of the Scriptures might have hope; if the Scriptures be written for our learning, they are necessarily to be read by us. Twelfthly, Rom. 7. 7. Paul saith, he knew not sin but by the Law; but the knowledge of sin is necessary for all that will repent and be saved, therefore also is the knowledge of the Law necessary. Thirteenthly, Luke saith, that he wrote the Gospel to Theophilus, that he might know the certainty of those things, which before he was catechised in, Luk. 1. 4. but every one ought to labour to be most certain of their salvation, etc. Divers things are opposed by the adversaries, The Papists objections against reading the Scriptures, answered. against the necessity of the Scriptures, and the reading of them by all sorts; as first, there were many believers amongst the Gentiles in the time of the Old Testament, who yet wanted the Scriptures, (which was kept in Jury) as Job and his friends. Those (if any such were after the Law (for Job was before) were bound to have the Scripture when it was delivered by God, and the Eunuch had it and read it, Act. 8. 28. Object. 2. The book of the Law was lost for many years, as appeareth by 2 King. 22. 8. and yet the Church was then; therefore it may want it. The loss of that book doth argue rather the carelessness of the Priests, in not keeping it, and the sins of the people, in that God for a time deprived them of it. Object. 3. The Church of Christians many years after Christ, wanted the Scriptures of the New Testament, and contented themselves with bare teaching. First, though the Church for certain years than had not the New, yet they had the Old. Secondly, there passed not many years, before the Gospels, and Epistles of the Apostles were written, and in the mean time, their heavenly Doctrine inspired from God, sufficed till they wrote. Object. 4. There be many poor Countrymen, as Ploughmen, and Shepherds, which never learned to read, which yet are saved, though they never read Scripture. They ought to have learned to read, and being not able to read, they might hear the Scriptures read by others. Object. 5. If all aught to read Scriptures, than should they understand Hebrew and Greek, wherein the Scripture was written. It were happy if they could understand Hebrew and Greek, but howsoever they may read Translations. Will it not follow hereof, that preaching and expounding of the Scriptures, may be neglected as unnecessary? No, for God hath appointed not only reading, but also preaching of his Word, especially to apply it to the use of all sorts of men to their eternal salvation, Rom. 10. 13, etc. So were the Prophets, Interpreters of the Law, (as is before showed) the Scribes and Pharisees taught in the Chair of Moses, Matth. 23. 2. The Eunuch could not understand the Prophecy of Isaiah without an interpreter, Act. 8. 31. The Ministry of the Word therefore is necessary, as the ordinary means unto salvation, 1 Tim. 4. 16. and the people by reading and hearing of the Scriptures are better prepared to receive profit by preaching, not discharged from hearing the Preacher. What is the sum of all that hath been delivered hitherto? That we should labour for a due knowledge of the true God, that we may know what we worship, and worship what we know, 1 Chron. 28. 9 Joh. 4. 22. & 17. 3. That this knowledge of God is to be had partly by his Works, namely, so much as may serve to convince man, and make him unexcusable, Rom. 1. 19, 20. Act. 14. 15. but most sufficiently by his Word contained in the holy Scriptures, which therefore are called his Testimonies, Psal. 119. 14. because they testify of God, Joh. 5. 39 what he is, and how he will be served of us. Lastly, that forasmuch as all that is written in the Word of God, is written for our instruction, and learning, Rom. 15. 4. therefore we being prepared by true Prayer, sanctified by Faith, and seasoned with the Spirit of sobriety and humility, may safely learn so much as is revealed in the Scripture for our profiting in the knowledge of God. What is the first point of Religion that we are taught in the Scriptures? That there is a God. That there is a God. Why do you make this the first point? Because the Scripture saith, he that cometh to God, must believe that he is, Heb. 11. 6. Have any called this into question at any time? Yea, so saith the Prophet David, but he showeth also that it was by wicked, proud, and foolish men, (Psal. 14. 1.) whose lives were nothing else but abomination and corruption, (Psal. 10. 4.) What pretence of reason might they have for this wicked imagination? Because no man ever saw God yet, by which foolish argument they may deny also that there is any wind, or that man hath a soul, for no man yet ever saw them. But how come you to persuade yourself that there is such a God? Beside infinite testimonies of the Scriptures, as Gen. 1. 1. Psal. 19▪ the common consent of all Nations approveth this Truth, who rather worship any God, or gods, than none at all; and though man by nature doth desire to be exalted, and in respect of himself despiseth all other creatures, as Wood and Stone, yet when a piece of wood is framed out like a man, and set in the Temple, and man conceiveth an opinion, that it is a God, he falleth down and worshippeth it, (Esa. 44. 15. 17.) How then cometh it to pass that the wicked say there is no God? (Psal. 14. 1.) First, though upon a sudden passion they may seem to say so, as the Devil laboureth to tempt them, yet their very Conscience after doth check them. Secondly, they deny rather Gods providence, than his being, as appeareth by Psal. 10. 4. 11. What other reasons have you to prove that there is a God? God's works of Creation and Providence, both ordinary and extraordinary; For, first, the glorious frame of the World, the Heavens, and the Earth, and the Sea, and all that is in them, must needs argue that their Maker was God (Rom. 1. 19, 20. Act. 14. 17. Zach. 12. 1.) it being evident that the world could not be made by the Creatures that are in it, neither could it make itself: as when a man comes into a strange Country, and sees fair and sumptuous buildings, and finds no body there but birds, and beasts; he will not imagine that either birds or beasts reared those buildings, but he presently conceives, that some men either are, or have been there. The Creation of the Soul of man, endued with Reason and Conscience, doth specially prove the same, Zach. 12. 1. The preserving of things Created together with the wonderful and orderly government of the world, Day and Night, Summer and Winter, etc. manifestly convince the same: For example, Bread is no better in itself then Earth, yet man is preserved by Bread, and if he eat Earth, he dyeth; the reason whereof must be attributed to the blessing of God, giving to the one force and power to nourish more then to the other. By the order of causes, even the heathen men have found out that there must be a God, seeing that of every effect there must needs be a Cause, until we come to the first Cause, which is the universal Cause of the being of all things, and is caused of none. If we shall observe in Gods Works an infinite multitude, a wonderful variety; (Psal. 104. 24.) as amongst so many millions of men, never a one like another in the compass of the face, a most constant order, a seemly agreement, and an endless continuance, or pleasant intercourse, of things coming and going, and what exceeding Majesty is in them, we must needs attribute these things to a God. The consciences of wicked men after sin, are perplexed with fear of being punished by some supreme Judge, who disliketh and detesteth dishonest things, and exerciseth judgements upon the mind, which maketh the most ungodly miscreants, will they nill they, to acknowledge and tremble at him, etc. (Rom. 2. 15. Esa. 33. 14. & 57 20, 21. & 66. 24. Psal. 14. 5. & 53. 5.) for a man that commits any sin, as murder, fornication, adultery, blasphemy, etc. albeit he conceal the matter never so close (Gen. 38. 10. 13, 14.) that no man living know of it, yet oftentimes he hath a griping in his conscience, and fears the very flashing of hell fire; which is a strong reason, to show that there is a God, before whose Judgement seat he must answer for his fact. There is a devil that suggesteth a temptation against God, into the minds of men, and sometimes also really possesseth their bodies, which is a sufficient argument to prove that there is a God. The death of the wicked with God's apparent Judgements upon them, (besides the terror of their conscience) and the dreadful punishment executed even in this world upon many Atheists that have laboured to deny it, (Psal. 58. 10, 11.) prove that there is a God; this is David's argument, Psal. 9 16. The same appeareth by the rewards of the godly, and the merciful preservation of those the trust in God, above and against natural means. By the wonderful miracles which God hath wrought for his Church. By the foretelling of things to come so many thousand years before they were accomplished. By the divers revelations he hath made of himself to men, as to Adam, Noah, Moses, etc. This ground being now laid, Of the Nature of God. that there is a God, what doth Christian Religion teach us concerning him? It informeth us, first, concerning his nature; (Act. 8. 12.) Secondly, concerning his Kingdom; and that respectively as they have relation one to the other, Act. 28. 23. What is to been known concerning his nature? First, what his Essence is; secondly, to whom or what persons it doth belong; In the first he is considered in his unity, in the second, in the Trinity; the former whereof, in the Hebrew tongue is noted by the singular name of Jehovah, betokening the simplicity of Essence, the latter by the plural term of Elohim, importing a distinction of Persons in the Godhead. Can we understand what the Essence of God is? Very imperfectly, Of God's Essence. for all nature is not able to teach us what God is in himself, neither can man in nature comprehend him, Job 36. 26. 1 Tim. 6. 16. Why is not all nature able to teach us what God is? Because no work is able perfectly to express the worker thereof, but all nature is a thing wrought by God, therefore it cannot perfectly teach us what God is. How prove you that man cannot comprehend him? The less cannot comprehend the greater, but every man is less than God, therefore no man can comprehend God. We cannot know the things created, much less can we know the Creator: as for example, we know that there be Angels, and that every man hath a soul, but what manner of things they be we know not. The Scripture saith, the Judgements of God are past finding out, Rom. 11. 33. therefore much more is God himself past finding out; and the joys of Heaven are unspeakable, much more therefore is God himself unspeakable. How then can he be known of us, being incomprehensible? Though his substance be past finding out of man or Angels, Amos 4. 13. yet may he be known by his properties, and actions, and we may conceive of him by his name, Exod. 33. 19 & 34. 5, 6. Psal. 145. 1, 2, etc. expressing what a one he is to us, though we be not able to know him according to the excellency of his glorious nature, only known unto himself, (Jud. 13. 18.) Therefore he said to Moses, Exod. 33. 20. My face, that is, the glory of my Majesty (he doth not say, thou mayst not, or thou shalt not, but) thou canst not see, for there shall no man see me and live, but thou shalt see my back parts, that is, (vers. 23.) some small measure of my glory, so far as thou art able to comprehend it: And even as Princes have their secrets, whereunto all their Subjects are not made privy, neither is it lawful for them to search into them, and yet do they so far forth publish their Commandments, as is profitable for them to know: So the Prince of all Princes hath his secrets, unto which we are not privy, and into which we may not search; yet he hath so far revealed himself unto us (by his Works and Word) as is necessary, and profitable for us to know, Deut. 29. 29. What doth the Scripture teach us concerning the name of God? The name of God. Exod. 3. 13. Moses asketh this question of God, Behold, when I shall come unto the children of Israel, and shall say unto them, The God of your Fathers hath sent me unto you, if they say unto me, What is his name? what shall I say unto them? Whereunto God returneth this answer in the next verse, I am that I am, Thus shalt thou say unto the children of Israel, I am hath sent me unto you. What learn you out of Moses his question? First, that we be careful to be instructed in all things concerning our calling, thereby to be able to answer all doubts that may be moved; Secondly, that ask any thing concerning God, as of his name or nature, we must ask it of himself, who because now he speaketh not but by his Ministers, Interpreters of the Scriptures, (2 Cor. 5. 20. Hosea 12. 10.) we must have our recourse unto them. What learn you out of God's answer? That the proper name of God is I am that I am, or (as the Hebrew soundeth) I will be what I will be; the Hebrews using the future time for the present as that which noteth a continuance. What is meant by these words? Hereby is set forth the manner of the being and essence of God, far otherwise then the proper names of men, which declare either nothing of their nature and being, or else not the whole and full thereof. Is there nothing of God to be known besides his name? Nothing as touching his being, falling under our weak and shallow capacity. What names of God in the Scripture are derived from these words? Two, the name Jehovah, and the name Jah, both which being drawn from this description of God, doth set forth his essence and being, teaching us, that his eternal and almighty being (whom no creature is able to conceive) dependeth of no other cause, but standeth of himself. How is God only said to be, seeing the creatures have their being also? God is said only to be, because he only is of himself, and all other things have their being from him, so that in comparison nothing hath a being but God. Therefore the Prophet saith, Esa. 40. 17. that all nations before him are nothing, yea to him less than nothing; and if men be nothing, for whom the world was made, how much more are all creatures in heaven and earth nothing before him, and to him less than nothing? Can you from hence define what God is? He must have the art and logic of God himself, that must give a perfect distinction of God, but he may in such sort be described as he may be discerned from all false gods, and all creatures whatsoever. Why can there no perfect definition of God be given? Forasmuch as God is in himself eternal, infinite, and incomprehensible, the first cause of all causes and effects, there can no definition be given of him; seeing every definition is an explication of the nature of the thing defined by words expressing the material and formal cause thereof, but of the first cause there can be no causes, therefore no words to express them; for these overreaching terms of thing, being, somewhat, nature, etc. which seem to contain the Word of God as well as all other things created by him, do not express any material cause of God, neither do they contain these words God and creature, as the general doth his specials or kinds, but are spoken of them equivocally, so that the term only, and not the definition of the term doth agree to them; for in the kinds or specials of one general there is no priority of nature, as is between the cause and effect, neither is this word Cause affirmed of God, but as a term of the art of Logic; and if substance be that which upholdeth accidents, as Aristotle teacheth, neither may God be called a substance, for that in him are no accidents, but if substance be taken generally for a being, it may be said that God is a substance, yet none otherwise then as he is a being, thing, nature, etc. And if there be no material cause, there can be no formal cause of God; for although we read in the Scripture the form of God, Phil. 2. 6. yet the form is not there taken for any cause of God: but either for that which God indeed is, or for that glory which of right belongeth unto him; for in speaking of God, whom no words of man are able to express, the holy Ghost oftentimes condescending to the weakness of our understanding, useth such terms, as being known to men, do signify something that is like to that, which God indeed is of himself, that we may understand so much as is expedient for us to know of him. Whence may the description of God be taken? From the things whereby he doth manifest himself, called in Scripture his name, Psal. 145. 1, 2, 3. among which the chief and principal are his Attributes or Properties. What are the Properties or Attributes of God? Of the Properties or Attributes of God. They are essential faculties of God according to the divers manner of his working, 1 Joh. 4. 16. Psal. 145. Are they communicable with the creatures? No; yet of some of them there are some shadows and glimpses in Men and Angels; (as Wisdom, Holiness, Justice, Mercy, etc.) other some are so peculiar to the divine Essence, that the like of them are not to be found in the creatures, (as simpleness, infiniteness, eternity, etc.) How may these Properties be considered? They may be considered either in themselves, as they are essential, or in their works, or effects, which are all perfect either as they be absolute, or as they be actual; absolute in himself, by which he is able to show them more than ever he will; (as he is able to do more than ever he will do, Mat. 3. 9 God is able of stones to raise children unto Abraham) actual, is that which he showeth in the Creation and government of the world (as Psal. 135. 7. All things that he will he doth, etc.) Again, something we may conceive of his Essence affirmatively, knowing that all perfections which we apprehend must be ascribed unto God, and that after a more excellent manner then can be apprehended; as that he is in himself, by himself, and of himself, that he is one true God and holy; but much more by denial or by removing all imperfections whatsoever, as of composition by the titles of simple, spiritual and incorporeal; of all circumscription of time, by the title of eternal; of all bounds of place, by that of infinite; of all possibility of motion, by those titles of unchangeable, incorruptible, and such like. What description can you make of God by these Properties? God is a Spirit eternal; A description of God. or more fully, God is a spiritual substance, having his being of himself, infinitely great, and good, Joh. 4. 24. & 8. 58. Exod. 3. 14. & 34. 6, 7. Ps. 145. 3. 8, 9 What learn you hence? To acknowledge both my being and wel-beeing from him, and for him alone, Acts 17. 28. 1 Cor. 10. 30. Eph. 2. 10. What mean you when you say that God is a substance? God is such a thing as hath a being in himself, of himself, and which giveth a being to all other things. What mean you by that addition Of himself? It hath a secret opposition to all creatures, which have a being, but not of themselves, whereas God alone is he in whom we live, and move, and have our being, Acts 17. 28. which proveth that he alone hath his being of himself. How many things conceive you of God, God a Spirit. when you say that he is a Spirit? Six things. First, that he is a living substance. Secondly, that he is incorruptible. Thirdly, that he is incorporeal, without body, flesh, blood, or bones, for a spirit hath no such matter, Luke 24. 39 Fourthly, that he is invisible, (i) he cannot be seen with any mortal eye, neither can any man possibly see him. Fiftly, that he is intangible, not felt. Sixtly, that he is indivisible, (i) he cannot be divided. How prove you that God is invisible, and not to be seen with carnal eyes? That no man hath seen God, is plainly set down, 1 Joh. 4. 12. that no man can see God, is as plainly proved, Exod. 33. 20. 1 Tim. 6. 16. and besides Scripture, the same is also manifest by reason, for we cannot see our own souls which are ten thousand times a more gross substance than God, much less can we see God which is a most pure and spiritual substance. Obj. 1. We read, Gen. 18. 1. that God appeared to Abraham, and Deut. 5. 24. that he showed himself to the Israelites. God gave them indeed some outward sights whereby they might be certain of his presence, and therefore it is said, that the Lord appeared unto them, but his substance or essence they saw not; for to know God perfectly, is proper to God only, Joh. 6. 46. Obj. 2. We read, Gen. 1. 26. that man was made according to the image of God: It would seem therefore that God is corporeal and visible as man is. The image of God consisteth not in the shape and figure of his body, but in the mind, and integrity of nature, or (as the Scripture saith) in wisdom, righteousness, and holiness, Col. 3. 10. Eph. 4. 24. Obj. 3. Why then doth the Scripture attribute unto him hands, feet, & c? The Scripture so speaketh of him as we are able to conceive thereof, and therefore in these and such like speeches humbleth itself to our capacity, attributing members unto God to signify the like actions in him. To what use serveth this doctrine, that God is a Spirit? It teacheth us, first, to worship him in spirit and in truth, Joh. 4. 23, 24. Secondly, to drive away all fond imaginations and gross conceits of God out of our hearts, and all pictures & similitudes of God out of our sights: that we frame not any image of him in our minds, as ignorant folks do, who think him to be an old man sitting in heaven, etc. For seeing that God was never seen, whereunto shall he be resembled? Moses urgeth this point hard and often to the Israelites, saying, Deut. 4. 12. they heard a voice but saw no similitude; and addeth, ver. 15. Take ye therefore good heed unto yourselves; he saith not only take heed, but take good heed, and therefore take good heed; for (saith he again) ye saw no manner of similitude on the day that the Lord spoke unto you in Horeb out of the midst of the fire; then he cometh in the next four verses to the thing that they must therefore take heed of, that ye corrupt not yourselves and make you a graven Image, the similitude of any figure, the likeness of male or female, etc. Rom. 1. 23. How may the Attributes or Properties of God be distinguished? Some do concern the perfection of his essence, some his life, which in God be one and the same thing, distinguished only for our capacity. What call you the perfection of God's essence? The perfection of God. His absolute constitution by which he is wholly complete within himself, and consequently needeth nothing without himself, but alone sufficeth himself, having all things from himself, and in himself; Or thus, perfection is an essential property in God, whereby whatsoever is in God is perfect, Gen. 17. 1. Psa. 16. 2. & 50. 12. Rom. 11. 35, 36. What ariseth from hence? All felicity and happiness, all endless bliss and glory. What is the felicity of God? The felicity of God. It is the property of God, whereby he hath all fullness of delight and contentment in himself. What learn you from the perfection of God? That he is to seek his own glory, and not the glory of any in all that he willeth, or willeth not, doth, or leaveth undone. What gather you thereof? They are confuted that think God is moved to will or nill things in respect of the creatures, as men that seeing a miserable man are moved to pity; whereas God of himself, and in himself is moved to save or reject, (we speak here of reprobation, not of condemnation) to receive some, and to cast away others. What else? That all which he doth is perfect, howsoever he deals with us. Wherein doth the perfection of God's essence principally consist? In simpleness, or singleness, and infiniteness. Why be these two counted the principal properties of God? Because they are not only incommunicable themselves, (whereas those which concern the life of God have some resemblance in the creature) but also make all other properties of God incommunicable. What is simpleness or singleness in God? Of the simpleness or singleness in God. It is an essential property in God, whereby every thing that is in God is God himself; therefore without parts, mixture, or composition, invisible, impassable, all essence, whence he is not called only holy, but holiness, not only just, but justice, etc. Exod. 33. 19, 20 What gather you from hence? First, that God hath no qualities nor adjuncts in him as the creatures have, but such as are attributed unto him for our capacity, when it is his nature this is such, 1 John 1. 5. 7. John 5. 26. John 14. 6. Secondly, that God's essence or substance cannot be augmented or diminished, that his nature and will cannot be changed; but he remaineth constant without shadow of change, and will be always such as he hath been from all eternity, Numb. 23. 19 James 1. 17. Psal. 33. 11. Esa. 46. 10. By what light of reason may it be proved that God is thus unchangeable? Whatsoever is changed, must needs be changed either to the worse, or to the better, or in a state equal to the former: but God cannot be changed from the better to the worse, for so he should become of perfect, imperfect; and to exchange from the worse to the better, it is impossible also, for than he should have been imperfect before. Lastly, if he should alter from an equal condition to an equal, so that he should forgo some good which before he had, and assume some other which before he had not, both before and after this change he should be imperfect, being destitute of some part of that good which appertained to him, which to affirm is high blasphemy. Obj. 1. But divers things are objected against that immutability of God's nature and will: as first, that in the mystery of incarnation, God was made man, which before he was not. That was done not by any conversion or change of the divinity, but by the assumption of the humanity. Obj. 2. If God cannot change his mind, why is it said, that he repented that he made man? The repentance attributed so often to God in the Scriptures, signifieth no mutation in God's nature, but in his actions, mutably decreed from all eternity; and the Scripture in this speaketh after our manner, that we may better understand what is the nature of God against sin. Declare how that is. When we are grieved with any thing, we do then repent us that ever we did that thing for which we are grieved; and so is God said to repent him that ever he made man, with whom he was angry, to show that he was unfeignedly and highly displeased with the evil ways of mankind. Did not God then change his mind when he drowned the world? No; but then he did execute that which from everlasting he had decreed. Obj. 3. It is said, Exod. 32. 14. The Lord changed his mind from the evil which he threatened to his people. That is still after the manner of men; for man, because he is but man, cannot speak unto God but as a man: and therefore Gods speaks again unto man like a man, because else man should not understand what God is, nor what his will is. Show me one example hereof in the Scripture. When Moses prayed for the Israelites he used many reasons to persuade the Lord, (but especially to confirm his own hope) at the last he said thus, Turn from thy fierce wrath, and change thy mind from this evil towards thy people; thus did Moses speak to God, and if he had spoken to a mortal man he could have said no more nor no less, for man's speech is according to his capacity, and both are limited, and beyond himself he cannot go: therefore when he shows what the Lord did, he saith, he changed his mind, which was as much as he could conceive of God concerning that matter. Thus we speak as well as we can, yet in a broken and imperfect manner to God, as little children speak to their nurses; and Almighty God speaks in a broken and imperfect language to us again, for our weakness and understandings sake, as the nurse doth to the child: for if the nurse should speak so perfectly to the child, as she could to one of greater capacity, the child would not understand her: so if God should speak unto us as he could, and according to his own nature, we were never able to understand him, nor conceive his meaning. Obj. 4. The promises and threatenings of God are not always fulfilled; therefore it seemeth that sometimes he changeth his mind. His promises are made with condition of faith and obedience, Deut. 28. 13. and his threatenings with an exception of conversion and repentance, Psal. 7. 12. What use may we make of this doctrine, of the simpleness and unchangeableness of God's nature? First, it ministereth comfort unto the faithful for strength of their weak faith, whilst they consider that the mercy and clemency of God is in all perfection, and without change unto them; for this is the foundation of our hope and comfort in this life, that he doth not now love, and now hate, but whom he loveth, to the end he loveth them, Joh. 13. 1. Secondly, it giveth matter of terror unto the wicked, whilst they consider his wrath and severity against them to be in most full measure, the one and the other being God himself. It may also make us fear to offend him, because all his threatenings are unchangeable except we repent. What is infiniteness? God's infiniteness. It is an essential property of God, whereby all things in his essence are signified to be without measure & quantity, & consequently, that the substance of God, his power and his wisdom, and whatsoever is in him, is incomprehensible, Psal. 139. 1 Kings 8. 27. John 11. 7, 8, 9 Rom. 11. 33. Wherein doth the infiniteness of God's essence especially consist? In immensity or exceeding greatness and eternity, or everlastingness. What is his immensity or exceeding greatness? It is an essential Attribute or property in God whereby he contains all things, God's immensity or greatness. and is contained of nothing, that either is or may be imagined; and consequently is free from increasing or decreasing, and all comprehension of place, being present every where, both within and without the world, and filling all places wholly at all times with his presence, for he is in all places, in heaven and in earth, and the sea and hell, & all at one time; neither can he be contained in any compass of place, (as is a man or Angel or any other creature) but he is in all places, and filleth all places at once, and is beyond all compass of place that we can imagine, 1 King. 8. 27. Ps. 139. 7. & 145. 3. Job 9 7. Esa. 66. 1. & 40. 12. Jer. 23. 24. Is God every where bodily? No, for he hath no body. Is God every where in speculation only? No, for he worketh in every thing which he beholdeth. How then is he every where? He is every where essentially, for his essence is not contained in any place, because he is incomprehensible. Doth he not remove himself from place to place? He filleth heaven and earth and all places, therefore he can neither depart from any place, nor be absent from any place. Is he not half in one half of the world, & half in the other half of the world? No, but as the whole soul is in the whole body and every part thereof, so God is whole and wholly in every part of the world. Obj 1. If God be every where essentially, than he is in the most filthiest sink and puddle. It is no abasing of the glory of his Majesty to say that he is there, no more than it is to the Sun whose beams and light are there, or to a Physician to be amongst those that are sick. All the creatures of God in themselves are exceeding good, and when he is in the most filthiest sink in the world, he is not in a more filthy than ourselves, whether we be sick or sound. They are his workmanship, and it is no abasement of the workmaster to be amongst his works. Obj. 2. If God be every where, why is it said he dwelleth in the heavens? Psal. 2. 4. Because his glory and Majesty which is every where alike, shineth most perspicuously and visibly in heaven. Obj. 3. It is said, Numb. 14. 42. he is not amongst the wicked. He is not amongst them with his grace and favour to protect and defend them, but otherwise by his power and providence he is amongst them to bridle their raging affections, to plague their furious obstinacy, and dispose of their desperate attempts to his own glory, and good of his people. Obj. 4. If God be every where at the same instant of time, how is he said to be sometimes near, sometimes farther off▪ Esa. 56. 6. God is said to be near unto us, when by his word or any other means he offereth us grace and favour by them; and when he heareth and granteth our prayers, as Moses saith, Deut. 4. 7. What nation is there so great who have God so nigh unto them, as the Lord God is in all things that we call upon him for? Obj. 5. If God be in hell, than all goodness is there, for he is all goodness; and so consequently there is no want of joy in the damned. The damned in hell feel no part of his goodness, that is, of his mercy and loving favour; but of his power and justice. So that God is in hell by his power and in his wrath. To what purpose and use serveth this doctrine of the immensity or infinite greatness of God? The consideration thereof should put us in mind, that nothing which is vile and base should be offered unto God in the worship of him. Secondly, it serveth to drive all gross and idolatrous conceits of God out of our minds, and to detect and bewray the impiety and blasphemy of those persons, who either by making of pictures (as they thought) of God, or by maintaining of them, being made; or by suffering them to stand still without defacing, (especially if it be known) have thereby denied God to be incomprehensible. For those pictures and resemblances of God which ignorant men have forged in their own brain do tell us, and say, that God may be comprehended and contained within a place, yea, in a small place, or in any place, as a man or other creature, which is most high blasphemy against the Majesty of Almighty God. What is his eternity? It is an essential property of God whereby his essence is exempted from all measure of time, God's eternity. and therefore is the first and the last, without either beginning or end of days. 1 Tim. 1. 17. Esa. 41. 4. & 44. 6. Psal. 90. 2. Rev. 1. 8. 11. In what respect is God called eternal in the Scriptures? That he hath been from all eternity without beginning, is now, and shall be for all eternity without end. That all times are present with him continually, and so nothing former nor latter, nothing past, nor to come. That he is the Author of everlastingness unto others, because he hath promised to give his children of his eternal goodness, and to have a continual care of them through all eternity, and will have a Kingdom in Angels and men whereof shall be no end. Is it necessary that we should know this? Yea, that we may here stay ourselves with the certain hope of eternal life grounded upon his eternity. How may that hope be grounded upon his eternity? Very well; for God being eternal, he can for ever preserve us, and seeing he hath promised, he will for ever preserve us, Ps. 48. 14. & 103. 17. Hereby likewise are we strengthened not only in the immortality of our soul, but also in the immortality of our bodies after the resurrection, considering that by his everlastingness he giveth continual being to such of his creatures, as he is pleased to give a perpetual continuance unto. Why else is God said to be eternal? That so he might be discerned from all other things created; for nothing is like unto God, as the Scriptures testify: Esa. 40. 18. Psalm. 113. 45. How is God said to be alone everlasting, seeing Angels and souls of men shall be also everlasting? In regard of the time to come they are everlasting, but not in regard of the time past; for though they shall continue always, yet they had their beginning, which cannot be said of God; who therefore is called Alpha and Omega, Rev. 1. 8. Their continuance is such as it is not absolute and by itself, but proceeding from the power of God who is able if so he pleased to give unto them an end as well as a beginning, in which respect God is said only to have immortality, 1 Tim. 6. 16. Is it necessary we hold God to be eternal, that so he may be discerned from all things created? Yea, we hold it in that respect for two causes. First, because certain heretics have thought either all the creatures, or some of the creatures at least, to be derived from the very nature and essence of God by propagation, as children from their mother's womb. Secondly, that all idolatrous cogitations of God may be excluded out of our minds. What is the life of God? The life of God. It is an essential property of God, whereby the divine nature is in perpetual action, living and moving in itself; hereof is that speech in the Scripture so often used, The Lord liveth: hereof likewise is that form of asseveration or oath used so often both by God, Num. 14. 21. Rom. 14. 11. and by man, 1 Sam. 19 6. Jer. 4. 2. As the Lord liveth; and hereof it is, that the Lord so ordinarily in the Scriptures hath the name of the living God, Psal. 42. 2. Jer. 10. 10. Heb. 3. 12. & 10. 31. Why is God called a living God? For four causes; first, because he only hath life in himself and of himself, and all other creatures have life from him; Psalm. 35. 10. & 36. 9 1 Tim. 6. 16. John 5. 26. Because he is the only giver of life unto man, Genes. 2. 7. Acts 17. 28. Because he is the God especially (not of the dead, but) of the living; Mat. 22. 32. for all live unto him. To distinguish him thereby from all the false Gods of the heathen, which have no life in them. Psal. 115. 5, 6. What may be known as touching the life of God? As all life is active in itself, so the chief life (such as is in the highest degree to be attributed unto God) is operative in three faculties and operations; viz. in understanding, in power, and will. What then be the attributes whereby this life of God is signified? His all-sufficiency, and his holy will; the former whereof comprehendeth his omniscience or all-knowing wisdom, and his omnipotence or almighty power. What is the knowledge or wisdom of God? Of the knowledge and wisdom of God. It is an essential property of God whereby he doth distinctly and perfectly know himself, and of and by himself all other things that are, were, or shall be, or can be; understanding all things aright, together with the reason of them: Mat. 11. 27. Heb. 4. 13. Job 12. 13. Psal. 139. 11. John 21. 17. 1 Tim. 6. 16. How many things do you conceive of God by his attributes? Four things. 1. That he knoweth all things. 2. That he can be deceived in nothing. 3. That he most wisely hath disposed and ordered all things, insomuch that he cannot justly be reproved in any of them. 4. That he keepeth not his wisdom to himself, but bestoweth it upon his creatures, so that whatsoever wisdom they have, they have it from God. After what sort doth God understand and things? Not by certain notions abstracted from the things themselves, but by his own essence; nor successively (remembering one thing after another) or by discourse of reason, but by one and the same eternal and immutable act of understanding, he conceives at once all things, whether they have been or not. How great is this wisdom of God? It is infinite even as God is infinite Psal. 147. 5. Esa. 40. 28. What be the branches thereof when it is referred to God's actions? Foreknowledge and counsel, Foreknowledge and Counsel of God. Acts 2. 23. What is the foreknowledge of God? That by which he most assuredly forseeth all things that are to come, Acts 2. 23. 1 Pet. 1, 2. Though this be not properly spoken of God, but by reason of men to whom things are past, or to come. Is this foreknowledge of God the cause why things are done? No, but his will. What is the Counsel of God? The Counsel of God. That by which he doth most rightly perceive the best reason of all things that are or can be, Job 12. 12, 13. Prov. 8. 14. Eph. 1. 9 For the clearer knowledge of this wisdom of God, what is there further to be considered? For the better understanding of this attribute, God's absolute wisdom and knowledge. we must consider that the wisdom of God is twofold. First, it is absolute, and we do so term it, because by it God can, and doth simply and absolutely know all things from all eternity: Heb. 4. 13. Psalm. 94. 11. Secondly, it is special, whereby he doth not only know his elect children as he knoweth all things else, but also he doth acknowledge them for his own, and doth discern them from others, and love them before others; 2 Tim. Of which do the Scriptures properly speak, when they attribute wisdom to God? They speak then of his absolute knowledge, whereby he doth not only know always, and most perfectly himself and the whole order of his mind, but also understandeth and knoweth all his works, and the works of all his creatures, past, present, and to come; with all the causes and circumstances of all. How do the Scriptures speak of this absolute knowledge? The Scriptures speak of it two ways, either of the knowledge itself, or else of the things known, and so they show first, what and what manner of thing it is, and secondly, what things are known of God. Now tell me what knowledge is in God, and what wisdom doth best agree to his divine nature. The best way to find out that, is first to consider what wisdom and knowledge doth not agree with his nature and essence: for his knowledge and wisdom are infinitely greater than any we can affirm to be in God. How shall we find what knowledge is not agreeing with his divine nature? This is the best way; we must consider and set before us all the kinds of knowledge, and all the ways and means whereby any knowledge is to be attained unto amongst men and Angels, then shall we see that the wisdom and knowledge of God are far more excellent every way, than the most excellent that can be found or thought upon amongst men and Angels. Declare then by what ways and means we know a thing. By two ways or means we do know all that we do know; one way is by our senses, viz. by hearing, seeing, feeling, smelling and tasting; another way is by our understanding. Whether doth God know any thing by senses or no? He cannot, because he is not as man, but is a Spirit, and bodiless; and therefore hath no senses. Why then do the Scriptures speak of the eyes, ears, etc. of God? Although the Scriptures do attribute eyes to God whereby he beholdeth all things, and ears whereby he heareth all things, etc. yet indeed he hath none of all these, but these be figurative speeches used for our capacity and understanding, signifying that nothing is hidden from the Lord. Whether then doth God know things by understanding, or no? Yea, but not as we do. Why, what manner of knowledge is that which we have by our understanding? It is either an opinion, or a belief, or a skill and learning. What is an opinion? An opinion is no certain and evident knowledge of a thing, but is still doubtful what to affirm or deny; and therefore such a knowledge is not in God, for he knoweth certainly. What manner of thing is belief or faith? It is a certain, but not an evident knowledge; for look what we believe only, that we do not see nor know by the light of natural understanding, therefore it is no evident knowledge; but it is a certain and true knowledge, because he is most true which revealed it unto us; for faith or belief is a most certain knowledge grounded upon the report of another. Whether doth this kind of knowing things agree with the nature of God or no? No, for God knoweth all things in himself and of himself; but not by the report of another. What say you to skill and learning, that is both a certain and evident knowledge of things; doth not that agree with the nature of God? Such knowledge doth not agree with his nature. Why so? Because it cometh by knowledge that went before, and it is gotten by reasoning and debating of things, by defining and dividing, and by searching out the causes of things; but in God is neither before, nor after; first, nor last; and God hath no knowledge after such a sort. Again, our knowledge which way soever it be considered, whether it be a habit in us, or an action in us, is imperfect; for we know not all things, and those things which we do know we know not all at once, but one thing after another, and yet still but in part. Declare then in a word, how God doth know all things. God doth most perfectly know and understand all things at one instant; without any conceit of mind, altering this way or that way. All our knowledge is a thing distinguished from our mind and understanding; is it so in God? No, for the knowledge or wisdom of God is a most simple and perfect essence, yea, it is his very essence and substance, and God is all knowledge, all wisdom, and all understanding, infinitely more than all men and Angels can conceive. Doth God know and understand every thing particularly? Yea, he knoweth the natures and properties of every particular thing. How prove you that? By the Scripture, and by reason, for the Scripture saith, that God saw every thing that he made that it was good; this is not spoken generally of all, but especially of every one creature. Again, reason makes it manifest by three examples in the Scriptures, Gen. 1. First, Adam gave to every living thing a proper name, Gen. 2. 20. according to its proper nature; whereby it appeareth that Adam had a distinct and particular knowledge of every thing: how much more than had God this especial knowledge of every particular thing, who gave to Adam whatsoever wisdom and knowledge he had? Secondly, 1 King. 4. 33. Solomon's wisdom and knowledge was so great that he was able to dispute, and did thereby dispute of the nature of all trees, plants, fishes, fowl, worms, beasts, and all natural things; as one that was most skilful in them: how much more than doth God know all things and their natures particularly, who gave such wisdom to Solomon? Thirdly, Mat. 10. 29, 30. our Saviour Christ saith of the Father, that all our hairs be numbered by him, and that a Sparrow falleth not to the ground without the will of our heavenly Father; if not without his will, than not without his knowledge. Whether doth God know all the motions of our wills and our thoughts? Yea, God doth certainly know the motions of the will, and the thoughts of the heart in all men, and the issue of them all, which is manifest by these places of Scripture following; Gen. 6. 5. Psa. 94. 11. Pro. 21. 1. Jer. 17. 9, 10. Hereof it is that we cite him to be the witness of our hearts when we swear by him. Whether hath God the knowledge of all evils or no? God knoweth all evils and sins which lie lurking in all men's hearts, and this is manifest by these places of Scripture following, Gen. 6. 5. Psal. 69. 6. Job 11. 11. Psal. 90. 8, 9 What if he did not know all these evils? It is impossible but he must know them for two causes: First, if he did not, his knowledge would be imperfect. Secondly, if he did not know them, he could not be a just Judge, neither could he reward every one according to his works and thoughts, which to affirm were ungodly and blasphemous. Obj. That which is nothing cannot be known, but sin and evil is nothing, (for it is nothing else but a taking away, or failing of good, and it is a mere corruption) and therefore sin and evil cannot be known of God. We know what is evil, and we know evil things, and we do discern them from good things, but we know evil only by his contrary, that is good; as we know nothing by something, darkness by light, death by life, sickness by health, vice by virtue; thus by the knowledge of good evil is known unto us, and therefore seeing as God (who is the chief good) he doth by himself know all good things, he must of necessity also know and understand all the evil that is in all good things. Whether may God know those things which are not? God knoweth the things which are not, and he doth also truly know the things which shall never come to pass. What reason can you yield for this? The reason is, because he knoweth all things by his essence, therefore he knoweth all things which are subject to his divine essence and power, and therefore also are possible, but shall never come to pass. But doth he know them eternally, or in time? He knoweth them all eternally; that is, for ever and ever, he knew, & doth know them, as the Scripture doth testify, Eph. 1. 4. 2 Tim. 2. 19 Can you make this manifest by any earthly comparison? Yea; a builder by virtue of his art doth conceive in his mind the form of a house, which house he will never build; how much more can God do the same, for God can make more worlds, and he knoweth that he can, and yet he doth it not. Again, although there were never an Eagle in the City, yet we can conceive in our minds what an Eagle is: much more doth God know all things which are not in act, and which never shall be. Obj. This is something which you say, but your last similitude of the Eagle doth not hold; for therefore we keep the knowledge of an Eagle in our minds, though all be gone, because the similitude of the Eagle which was sometimes in the City doth still remain in our minds and understandings: But what similitude can there be in the mind of God, of those things which are not, which never were, and which never shall be? Yes; the very essence and similitude of God is a similitude of all those things that may be if he will, which he must needs know, for he doth most perfectly know himself. And thus if we consider his power or almighty essence, all things should be done which he can do and doth know. Then whether is his knowledge & power the cause of all things, which are, which have been, and which shall be? The only foreknowledge of God alone which the Grecians call Theoreticascientia, that is, a knowledge beholding all things, is not the cause of things, but his foreknowledge with his will which the Grecians call Practicascientia, that is, a working knowledge, that is the cause of things. Whether may the knowledge or wisdom of God fail or be deceived at any time, or no? The knowledge of God is most certain, and cannot any way be deceived, for all things are known of God as they are; and all things are, as they are known of God, and therefore his knowledge cannot any way be deceived, Heb. 4. 13. Obj. But things do often change and alter, and therefore they are not always as they are known? Although things be changed and altered, yet God doth know thereof; and although they change and alter, yet his knowledge doth never alter, nor change, neither is it uncertain. Whether may the knowledge which God hath, be increased, diminished, or altered? No, it cannot, it is always the same, firm and constant, and can by no means be increased, diminished, nor altered; for he neither forgetteth any thing, nor is ignorant of any thing, neither is any thing new unto him, for the Scripture saith, all things are always manifest in his sight; S. James saith (1. 17.) with God is no change nor shadow of change, therefore his knowledge is always one and the same. Solomon saith, Many devices are in a man's heart, but the Lords counsel shall stand, Prov. 19 21. But if his knowledge be always one and the same, why doth the Scripture say that the Lord will forget our sins, and blot them out of his remembrance, and remember them no more. These and such like phrases of speech are not to be understood of the simple knowledge of God, as though he should know them no more, but of his judicial knowledge unto punishment; for although he doth know and remember our sins always most perfectly, yet he will not know them nor remember them to bring them into Judgement, and so to punish us for them when we do truly repent; that is, they shall be no more judged or punished, or laid to our charge if we be in Christ, then if he had quite and clean forgotten them, and never did remember them; and these speeches serve to arm us against the despair and doubting of our salvation being truly in Christ. Where is the wisdom of God specially of us to be considered? The wisdom of God shineth unto us most clearly in his works of Creation and preservation in the world; and not only in his works, but also in his Gospel, whereby he calleth and gathereth his Church out of the world to be saved by his Son our Mediator Jesus Christ, Eccl. 3. 11. Psal. 104. 24. 1 Cor. 1. 21. Was this saving wisdom of God known to the Philosophers and natural wise men in the world? No, it was not, but only to the elect children of God. Is the wisdom of God to be perfectly conceived of us? Matth. 11. 25. No; neither is it communicated to any creature, neither can be, for it is unconceivable, as the very essence of God himself is unconceivable and unspeakable as it is, and his wisdom as we have heard before, is his very essence, that is, his very Godhead or God himself, and that it is unconceivable the Scriptures do testify, Psal. 147. 5. ●om. 11. 33. What use may we make of this doctrine? The uses. First, by this doctrine of God's unspeakable knowledge and wisdom, the true God is discerned from all false gods, and from all things made; for that is no God which hath not this divine knowledge and wisdom which the Scripture ●oe attribute to God. Secondly, seeing our God is such a God as knoweth all things that are done, said, or thought, and seeth into the most hidden corners and thoughts of our hearts, we must study and learn thereby to drive all hypocrisy and dissembling from us, and to open our hearts to God of our own accord, and to beseech him in his own Sons name to cleanse us from our secret faults. Thirdly, it must make us to walk always before the Lord according to his will revealed in his Word, with great fear and reverence, as men always in his sight and knowledge. Fourthly, it serveth to confirm our faith and trust in the providence of God, for although we know not what to do, nor how to do, nor what shift to make in dangers and necessities; yet God doth, and he hath knowledge enough for us, though we be ignorant, and his wisdom shall succour our foolishness if we do truly and faithfully serve him, Psa. 103. 13, 14. Fiftly, this should be our consolation against the fear of hell and despair, and should uphold in us the certainty of our salvation, because this knowledge and wisdom of God, joined with his will to save us, is firm and constant, and he knowing all his elect will not lose one of them that are in Christ his Son, Joh. 17. 12. 2 Tim. 2. 19 Joh. 10. 27, 28, 29. What is the omnipotency or almighty power of God? Of the Omnipotency or almighty power of God. It is an essential property in God, whereby he is able to effect all things, being of power sufficient to do whatsoever he willeth or can will, Gen. 35. 11. Deut. 10. 17. Nehem. 1. 5. Job 8. 3. & 9 4. & 11. 7. & 42. 1, 2. Psal. 115. 3. Deut. 4. 35. Mat. 19 26. Luk. 1. 37. Are there any things which God cannot will, or do? Yea, three kind of things. Such things as are contrary to his nature, as to destroy himself, and not to beget his Son from eternity. Those things whose actions argue impotency, and are a sign of weakness, as to lie, Tit. 1. 2. to deny himself, 2 Tim. 2. 13. to allow wickedness, Hab. 1. 13. to be forgerfull, to do the works of a increated nature, etc. for the disability of such things confirmeth, not weakeneth God's Omnipotency. Such things as imply contradiction, for God cannot make a truth false, or that which is, when it is, not to be; or a man to be a man and a stone at one and the same time; or Christ's body to be a true body, and yet to be in all places or divers places at once, and to be without circumscription and occupying of a place, which is the essential property of a body; for one of these being true, the other must be false, and God who is the truth itself cannot work that which is false and untrue; So that God's omnipotency must always teach us that he is glorious, and true, and perfect, and not the contrary. In what respects then is God said to be almighty? Because he is able to perform whatsoever he will, or is not contrary to his nature, Psal. 135. 6. Esa. 40. 28. He can do all things without any labour, and most easily, Psa. 33. 9 & 148. 5. & 143. 5. He can do them either with means, or without means, or contrary to means, as pleaseth him. There is no power which can resist him. All power is so in God only, that no creature is able to do any thing but as he doth continually receive power from God to do it, Acts 17. 28. Esa. 40. 29. so that there is no power but is from God. What mean you when you say, all power is in God? It should seem by that speech that there are more powers in God then one? That we may rightly understand what power is in God, it were very requisite that we did first consider how many ways this word Power is taken in the Scriptures. Declare then how or in what sense it is taken in the Scriptures. In the Scripture this word Power is taken two ways, or in two senses, sometimes for authority which is grounded upon law, by which authority one may do this or that if he be able to do it; sometimes it is taken for might and strength, or ability to do a thing if one hath authority to do it: and these are distinguished by two words amongst the Grecians and the Latins. For when the Grecians speak of power that signifieth authority and right, Mat. 28. 18. then it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when they take power for strength, than it is termed by them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amongst the Latins being taken the first way, it is called potestas, being taken the second way, that is, for might or strength, it is called potentia, and in English we call them both power. It seemeth by your speech that they are not only distinguished, but that they may also be separated the one from the other. It is true, for so they are; as for example, a King may have great force and strength, and by his great power he may be able to overthrow and destroy a whole Country or Kingdom over which he hath no authority. Again, some King hath power, that is, authority over his rebels, and yet hath not power, that is, strength enough to subdue them; so some perhaps have might and strength enough to govern and rule another man's wife, another man's children, or another man's servant, over which he hath no power, that is, authority. And again, fathers have authority over their own children; all husbands over their own wives; and all masters over their own servants; and yet all have not power, that is, strength and ability to rule them. I perceive by this which you have said, that in creatures these two may be separated one from the other, and many times are, but what are they in God? In God they are not divided, but distinguished; for he hath all power, that is, all authority over all things; and he hath all power, that is, all strength, force, might, and ability to do all things with all things at his good pleasure; and this power is not given him, but he hath it in himself, and of himself, most perfectly, absolutely, and eternally. But of what power do we speak when we say that God is almighty? whether do you mean his right and authority, or his strength and ability, or both? Both are in God essentially, but when the Scripture speaketh of God's omnipotency it meaneth (and so do we) his strength and ability, whereby he is able to do whatsoever he will, not excluding his right. If all power or might be in God, tell me how manifold is this power which is attributed to God in the Scriptures. To speak simply, the power of God is but only one, and a most simple and single thing, which is his essence and substance, yet for divers respects it is said to be manifold; and it may be considered two ways. As it worketh always, and can work in God himself; for God in himself doth always understand, will, love, etc. As it worketh out of God himself in the creatures, as when he created all things, and doth now work in governing all things, and can work, if it please him, infinite things; and of this working of God's power, do the Scriptures properly speak when they call God almighty. How many ways may God's power be considered, as it worketh in himself? Two ways: First, as it is common to all the three Persons in the Trinity, that is, a power whereby God the Father, the Son, and the holy Ghost doth understand himself, love himself, and work in himself; and these actions do not differ from the essence of God, for that in God there is nothing which is not his substance. Secondly, the other working in God himself, is that by which the Father doth beget eternally a Son of his own nature and substance equal to himself: and this power of begetting the Son of God is proper only to the Father, and not to the Son and holy Ghost. How many ways do you consider the power of God working out of himself? That power which hath relation or respect to things created is twofold; God's absolute power. the first is a power absolute, whereby he is able to do whatsoever he will, the other is a power actual, whereby he doth indeed whatsoever he will. Where doth the Scripture speak of the absolute power of God, by which he can do more than he doth if he would? Yea, of such a power speaketh our Saviour Christ, I could pray to my Father, and he could give me more than twelve Legions of Angels: but he would not ask it, and his Father would not give it: see Mat. 26. 53. Phil. 3. 21. How doth the Scripture speak of God's actual power? Of this power the Prophets and Apostles make mention, God's actual power. when they join his power and his promises together, that is, when they say he is not only able to perform, but doth and will perform indeed whatsoever he hath promised: and of this power Paul doth speak when he saith, That God will have mercy upon whom he will; and every where in the Scriptures we read, that God hath done what he would, given to whom he would; whereby we see that God could and can do more than he would or will, Psal. 135. 6. How great is this working, or mighty power of God? It must needs be high and very great, God's power Infinite. for it is infinite & hath no end. Declare how it is infinite. It is infinite two ways, or in two respects: First, in itself, and of itself it is infinite. Secondly, as it is extended to the creatures, which may be called the object of God's power, it is also infinite. Why do you say it is infinite in itself or of the own nature? Because the power of God is nothing else but his divine essence, and the essence of God is of his own nature, by itself, and of itself infinite. Show how God's power is infinite as it is extended to the creatures. Because the power of God doth extend itself to infinite things, therefore we say that it infinite. Declare how that is. I mean the things which God can perform or bring to pass by his power are infinite, and therefore his power is infinite; for God never made so many, nor so great things, but he could have made more, and greater if he would: as for example, he adorned the Firmament with an innumerable company of Stars, and yet he could have decked it with more; and to speak in a word, God can always perform infinite things more than he doth, if he will, and therefore both in itself, and out of itself, it is infinite. Whether can this Omnipotency of God be communicated to any creature? No, it cannot; for to be truly and essentially omnipotent, is proper to God only, and omnipotency is God's essence, and therefore whosoever is God is omnipotent, and whosoever is omnipotent must needs be God, whose power is a chief power and infinite; and the power of any creature is not infinite, but finite, and so consequently no creature can be omnipotent, except we would say that a creature or a thing created can be both a creature and a God, or a Creator too; which is both absurd and blasphemous. If God can do all things, whether can he sin or no; as to lie and to be unfaithful in his promises, etc. God cannot sin, and yet for all that he is still omnipotent, for to sin is no part or point of omnipotency, but of impotency: to sin is nothing else but to leave the right and perfect way, or to fall from a right and perfect action, which showeth want of power to uphold himself that doth so; which power is not wanting in God, for he is omnipotent; and being omnipotent, he cannot go from strength to weakness, and from perfection to imperfection, etc. and therefore he cannot sin. By what Scripture can you prove this that you say? The Apostle Paul is of that mind that God cannot do all things: his words be these, (2 Tim. 2. 13.) If we believe not, yet abideth he faithful, he cannot deny himself; he doth not say he will not deny himself, but he cannot deny himself; and his reason is, because (as he saith himself) God is faithful not only in his will, but also by his nature; and therefore sith God is faithful, by nature he cannot but stand to his promises which he made according to the good pleasure of his will, and by nature he is omnipotent, therefore he cannot be impotent: by nature he is good and the chief good, therefore he cannot become evil, nor do evil. But whether can God be moved, or be subject to passions or sufferings or no? He cannot, for the power whereof we speak, when we say that God is omnipotent, is altogether active and not passive; neither can any passive power be in God: and to this effect speaketh Saint Augustine, when he saith, Discitur Deus omnipotens faciendo quod vult, non patiendo quod non vult; that is, God is called omnipotent in doing what he will, not in suffering what he will not. Some say that God can sin, but he will not, and that he can be subject to passions, but he will not, and that he can do whatsoever can be imagined or thought, but he will not; what say you to those? Of them I say nothing, but their opinion is both foolish and ungodly; for God cannot do any thing which disagreeth from his nature, and therefore he cannot sin, etc. Rom. 19 15. not because his will is against it, but because it is against his nature and natural goodness; 1 John 1. 5. Deut. 32. 4. Heb. 1. 13. therefore do the Scriptures deny any iniquity to be in God, and Saint Augustine saith to that effect, Deus injusta facere non potest, quia ipse est summa justitia; that is, God cannot be unjust, because he is most just and righteous itself. Obj. But yet for all this, God doth in some sort will sins, for he doth not permit it against his will; and besides that, he commanded some things which were sins, as Abraham to kill his innocent son, and Shimei to curse David; did he not? So far forth as God doth command, or will, or work any thing, that thing is not sin in God, for he both willeth and worketh in great wisdom, and according to his most holy will; and therefore no action can be sin in God, but every action of God is most holy and good, and so saith the Scripture, Psal. 145. 17. To what use serveth the doctrine of God's omnipotency? The use of this doctrine are many. The uses. It serveth, To sustain and strengthen our faith in God's promises that we should not doubt of our salvation, because God can do, and he will do what he hath promised, and he hath promised eternal life to the faithful. To teach us that we should not despair of the things that God doth promise, either in respect of our own weakness, or in respect of the apparent weakness of the things that God hath sanctified for our good: for whatsoever God as a Father hath promised, that same as Almighty, he can and will see performed; Jos. 23. 14. Num. 23. 19 This did strengthen Abraham's faith greatly; for Paul saith thus of him, he did not doubt of the promise of God through unbelief, but was strengthened in the faith, and gave the glory to God; being fully assured that he which had promised, was also able to do it. Rom. 4. 20, 21. To stir us up to pray, and to call for those things which God hath promised without any doubting; for in our prayers we ought always to have before our eyes the promises of God, and the Almightiness of God. The Leper was persuaded only of Christ's power, he known not his will; and therefore he said, Lord if thou wilt thou canst make me clean, and he was made clean; Mat. 8. 2. How much more shall we obtain those things which we ask, if we be persuaded of his power, and doubt not of his promises? It serveth both for a spur to do well, considering that God is able to save; and a bridle to restrain from evil, seeing he hath power to destroy: Fear not them, saith our Saviour, that can kill the body, etc. It serveth in prosperity to continue us in our duties, that we abuse not Gods blessings, because as he gave them, so he is able to take them away again; as Job acknowledge, Job 1. 21. To make us undergo the Cross with patience and cheerfulness, and to hope for help in the midst of adversity and death, because he which hath promised to hear and help us is also able to do it, though we see not how; for he is omnipotent, and therefore able to deliver us out of all our troubles. Ps. 50. 15. Joh. 10. 29. Dan. 3. 17, 18, & 4. 32. To keep us from despairing of any man's salvation, although he seem to be rejected of God, and to make us walk in faith and fear, because God is able to raise him up that is down, and to cast us down that stand; and so Paul doth reason from God's omnipotency, about the rejection and election of the Jews and Gentiles; Rom. 11. 23. 25. It serveth to confirm all the Articles of our Christian Faith, the sum whereof is contained in the Creed. Thus much concerning the all-sufficiency of God, Of Gods will. what is his will? It is an essential property of God, whereby o● himself and with one act he doth most holily will all things, approving or disapproving whatsoever he knoweth, Rom. 9 18. James 4. 15. Eph. 1. 5. What learn you of this? First, that nothing cometh to pass by mere hap or chance, but as God in his eternal knowledge and just will hath decreed before should come to pass. Secondly, that whatsoever cometh to pass, though we know not the causes thereof, and that it be contrary to our wills, yet we should bear it patiently, and therein submit our wills to the good will and pleasure of God. How is the will of God distinguished? Into his secret or hidden, and his revealed or manifest will; the former is known to himself, by which he willeth divers things of which man neither doth know, nor is to ask a reason of; and of this the Scripture speaketh thus, If so be the will of God, 1 Pet. 3. 17. The latter is the guide of man in all his actions containing Gods Commandments, wherein is set down what we ought to do or leave undone; as also his promises which we ought to believe, Deut. 29. 29. Is not the secret will of God contrary to his revealed will? No, in no wise; It differeth in some respects, but it is not another will, much less contrary. How differeth it? The secret will of God considereth especially the end, the revealed will the things that are referred to the end; and the secret will of God is the event of all things, where the revealed will is of those things only which are propounded in the word, as to believe in Christ, and to be sanctified, etc. John 14. 1. 1 Thess. 4. 3. It may seem that the revealed will of God is sometimes contrary to itself, as when God forbiddeth murder and theft, yet God commandeth Abraham to kill his Son, and the Israelites to take the goods of the Egyptians. Here is no contrariety; because God in giving a Law to man giveth none to himself, but that he may command otherwise: therefore the Law hath this exception, that it is always just, unless God command otherwise. But it seemeth that the secret will of God is often contrary to the revealed will, seeing by the former many evil things are committed, and by the other all evil is forbidden. In as much as by the providence of God evil things come to pass, it is for some good, as God's glory, or good of the Church, or both; in which only respect they by the providence of God are done, or suffered to be done. How then doth God will that which is good, and that which is evil? He willeth all good so far as it is good, either by his effectual good pleasure, or by his revealed approbation; and that which is evil, in as much as it is evil, by disallowing and forsaking it: and yet he voluntarily doth permit evil, because it is good, that there should be evil; Acts 14. 16. Psal. 81. 12. Is there any profit of this knowledge of Gods will? Yea, great profit for us to know what God will have us to do, and what he will do with us, and for us, is a thing wherein standeth our salvation, therefore we are willed by the Apostle to inquire diligently after the same, Rom. 12. 2. But the same Apostle in the eleventh Chapter, vers. 34. before saith, Who hath known the mind of the Lord, or who was his Counsellor? that is to say, none: therefore it seemeth that the will of God cannot be known; and consequently, that it may not be sought after. Indeed by that we learn not to search into the secret counsels of God, which he never revealed in his word, neither hath promised to reveal in this world; but after the revealed will of God, which he hath vouchsafed to make known in his word, we may and aught to inquire of God; as for the will and counsel which he hath kept to himself, we may admire and adore it with Paul and David; but that we may not search after it, is manifestly proved by these places following: Acts 1. 7. Exod. 33. 18, 19, 20. Job. 21. 23. Whether can God's secret will be known or no? If he doth reveal it, it may. How doth God reveal his secret will? Two ways. First, sometimes by his Spirit, as when he showed his Prophets many of his judgements that were to come. Secondly, sometime by the thing itself which he willeth, or by the effects of his will; as when a thing doth fall out which was before unknown: as for example, a man doth not know before it come, whether he shall be sick or not, or of what disease, or when, or how long, but when all these things are come to pass, than it is manifest what was God's will before concerning that matter. Show me what is our duty in respect of this secret will of God. Our duty is twofold: First, we must not curiously search after the knowledge of it, but worship and reverence it. Secondly, before it be made manifest by the effects, we must generally rest quietly in the same. Show me how, by an example. Thus a Christian must resolve with himself, Whatsoever the Lord will do with me; whether I live or die, whether he make me rich or poor, etc. I rest content with his good will and pleasure. What must we do when his will is revealed unto us? Then much more must we rest in it, and be thankful for it, as job was, who said, The Lord hath given and taken, even as it pleaseth the Lord, etc. Job 1. 21. What call you the revealed will of God? The revealed will of God is twofold: the one is that which is properly revealed in the Law, that is, what God requireth to be done of us; and therefore it is called the Law: and after this we must inquire. The other is in the Gospel, which showeth God's will towards us, and what he hath decreed of us in his eternal counsel as touching our salvation. God indeed by his Law hath made it known what his will is, that of us must be done and fulfilled; but hath he revealed in his word what is his will and pleasure towards us? Yea, he hath so, and that is proved by these places of Scripture following, John 6. 40. Ephes. 1. 5. Matth. 3. 17. John 5. 39 and after the knowledge of this will of God we must diligently inquire. But whether may this will of God be known of us or no? Yes, it may, for as it is revealed in the Scripture, so it is also confirmed and sealed before our eyes in the Sacraments, and the daily benefits which we receive from the Lord. And is this sufficient to persuade us to believe his will? No, for except the Lord doth persuade us by his holy Spirit we shall neither believe it, nor know it, as appear by these places of Scripture, 1 Cor. 2. 16. Mat. 11. 25. but if we have the Spirit of God, there is no need to go up into heaven, or to go beyond the Sea to know it, because the word is near unto us, in our hearts; as Paul saith, Rom. 10. 6, 7, 8. For touching the matter of our salvation, the will of God is so clearly laid open in the preaching of the Gospel, that it needs not to be more clear. If at any time we cannot know nor understand this will of God, as touching our salvation, in whom is the fault? The fault is in ourselves, and the reason is because we are carnal and natural, and destitute of the Spirit of Christ; for Paul saith, The carnal and natural man cannot perceive the things of God; but if the Spirit of Christ doth come and open our understanding, and correct our affections, we can no longer doubt of his will; and therefore the Apostle immediately after addeth, and saith, but we have the mind of Christ. Whether is this will of God made known to every one of God's children particularly or no? Yes, it is, for Paul having the Spirit of Christ saith, that this will of God was manifested unto him, when he saith, Gal. 2. 20. Christ loved me, and gave himself for me; and to the Corinthians he saith, but God hath revealed them: that is, the joys of heaven to us by his Spirit, 1 Cor. 2. 9 How doth this prove that we can have this knowledge? Very well, for if all the Elect are led by the same Spirit that Paul had, it will also persuade them of this will of God as well as Paul. But how prove you that they have the same Spirit? That the same Spirit is given to all the elect, I prove it out of the Prophet Esay, who saith thus; My word and my Spirit shall not depart from thy mouth, nor from thy seed for ever: Esa. 59 21. which is such a blessing, as no blessing can be desired in this world greater, more excellent or more heavenly: for when we are once armed with the knowledge of this will of God, we shall pass through fire and water without any danger, Esa. 43. 2. we shall overcome the world and death, and triumph over our enemies, as Paul did, Rom. 8. 38, 39 Whether are there more wills in God then one, or no? The will of God, in some respects is but one, and in some respects it is manifold. How is it but one? For the better determining of this point, we must first consider how many significations there be of this word, Will, in God. It signifieth the faculty or ability of willing in God, and so it is God himself, and the very essence of God, and so his will is but one. It signifieth the act itself of willing, and if it be so taken it is all but one, for God doth that in one and that eternal act, will whatsoever he will. It signifieth the free decree of his will, concerning either the doing or the suffering of any thing to be done; if we take it in this sense the will of God is still but one, and that eternal and immutable. May we call the decree of God's will, the will of God? Yea, very well; as the Testament of one that is deceased is called the last will of the Testator, because it is the firm and last decree of the Testators will, and mind, concerning the disposing of his goods; and the Scriptures do make the will of God and the counsel or decree of his will to be all one, as appear in these places following, Esa. 46. 10. Acts 4. 27, 28. Joh. 6. 40. How is the will of God manifold? There be two respects chiefly for which the will of God is said to be manifold, or more than one. First, for the divers kinds of things which God doth will; and hereof it is, that it is called sometime the will of God concerning us, and sometime the will of God done by us; The first is his favour and love towards us in Christ Jesus, in which he willeth and decreeth that we shall be saved through his Son: of this Christ speaketh, Joh. 6. 40. The other which he will have done of us, is that which is expressed in his Word, and that is to believe in Christ, and to walk in his laws, Psal. 143. 10. of which David saith thus, Teach me to do thy will, because thou art my God, and Paul saith, Rom. 2. 18. Thou knowest his will, that is, his law. Which is the other respect for which God is said to have many wills? The will of God is said to be manifold and divers, for that those things which he doth seem to will them after divers sorts, and not after one and the same manner; first, after one manner he doth will good things, and after another manner he doth will evil things. Show how that is. He willeth good things properly and absolutely by themselves and for themselves; he willeth evil things for another end, Rom. 12. 2. and that is for good too: and the first is called the good will of God, and acceptable to himself; the latter is called the permissive will of God, or a voluntary permission in God, because he is not compelled or constrained against his will, to will them. Again, sometime he willeth simply and absolutely, sometimes he seemeth to will conditionally, and some things he revealeth at one time, some at another, and some things he doth for which he giveth a reason, and the reasons of some things are secret to himself only and for ever. Why then belike you grant that in God there be many wills? No, I deny that; for although in those aforesaid respects the will of God is said to be manifold for our understanding, yet for all that indeed and in truth the will of God is but one only, and that most constant, eternal, and perpetual: as for example, he willed some things in the old Testament, he hath willed other things in the new Testament, yet one and the same will in God decreed both. Again, his will was that some things in the old Testament should last for a time, that is, to the coming of Christ; or, as the Apostle saith, to the time of reformation, Heb. 9 10. But he willeth that the things of the new Testament shall last to the end of the world, and yet one will in God decreed both these from everlasting. Again, although God seemeth to us to will some things absolutely and simply, & some things conditionally, yet in truth to speak properly, all things whatsoever God willeth, he willeth absolutely and simply; and whereas he is said to will some things conditionally, that is to be referred to the manifestation of his will, for there is not in God any conditional will, but only that which openeth his will in this or that, or on this or that condition; for a condition in God is against the nature of his eternal kingdom and knowledge. Obj. God commandeth many things to be done which are not done, so that there is a will declared in his word, and there is another in him forbidding or hindering that which he commandeth in his Law, and therefore there are in God many wills. The things which God commandeth are of two sorts: some are absolutely commanded, without any condition expressed or concealed; as that Moses should cause all things about the Tabernacle to be made according to the pattern given him in the Mount; other some things are commanded and set down with condition, as when Christ said, Mark 10. 17. 19 If thou wilt inherit eternal life keep the Commandments, and the Law saith, Do this and this, if thou wilt live; and these are propounded conditionally to all, as well the elect as the reprobate; God his absolute will is always one and the same. And are they propounded to both after one sort? No, not so; for although they be given to the elect with condition, yet the will of God to them is absolute; for Gods will simply is, that all his elect shall be saved, if not always, yet at the last; and because of their own strength they cannot do the Commandments of God, therefore God doth give them strength by his Spirit; and because by this strength they cannot do Gods will perfectly, therefore it is fulfilled for them by Christ, which is made theirs by faith, and in whom God doth accept their broken and imperfect obedience, as if it were whole and perfect. But as for the wicked and reprobates it is not so with them, for although God doth give them a law to obey, and doth promise them life if they do obey it, yet his will to them is not so absolute, that they shall keep it, neither shall they obtain the promises either in themselves or in Christ. But doth not God mock and delude the Reprobate, when he willeth them in his law to do this and that which yet is not his will to be done? No, he doth not delude them; for although he doth not show what he will absolutely have done of them, which is properly his will indeed, yet by his law he doth teach what is their duty, and the duty of all men, adding moreover that whosoever shall neglect and fail in this their duty, he sinneth grievously against God, and is guilty of death. Can you make this plain by some instance, or example, or any Parable in the Scripture? Yea, it is manifest in the Parable of the King's supper, and the bidden guests; they which were first bidden and came not, were not deluded by the King, because he signified unto them what he liked, and what was their duty, but yet he did not command that they should be compelled to come in, as the two sorts which were bidden afterwards: where we see that the Kings will was not alike in bidding the first as it was in the second, for in calling the latter sort his will was absolute that they should come indeed, and so caused, that they did come; but to the first he only signified what he liked if they had done it. How do you apply this to the matter in question? I apply it thus, as it cannot be said that the first bidden guests were mocked by the King, although his will was not so absolute for their coming, as it was in calling and commanding the second sort of guests; so it cannot be said that God doth delude and mock the Reprobate in giving them a law to obey, although it be not his absolute will that they should come and obey the law; for it is sufficient to leave them without excuse, that they know what is acceptable to God, and what is their duty to God, who hath absolute authority and power over them and over all. Obj. God commandeth Pharaoh to let Israel go, and yet his will was to the contrary, therefore there were two contrary wills in God, one revealed, the other concealed. It followeth not, for the will of God was one only, and most constant, and that was that Israel should not be sent away by Pharaoh, and so that was fulfilled; as for the Commandment given to Pharaoh, it was a doctrine to teach Pharaoh what he must have done if he would avoid so many plagues, and yet showed him his duty, and what was just and right to be done, but it was no testimony of the absolute will of God. Whether doth God will evil or sin, Whether God doth will evil. or no? Before we can answer to this question, we must consider of three things. How many ways sin may be considered. How many things are to be considered in sin. How many ways one may be said to will a thing. Go to then, show first how many ways sin is to be considered? Sin is to be considered three ways. As it is of itself sin, and striving against the law of God. As it is a punishment of sin that went before, for God doth oftentimes punish one sin with another. As it is the cause of more sin following, Rom. 1. 26. for one sin doth beget another, as one Devil calleth seven Devils, 2 Thess. 2. 11. Now declare how many things you do consider in sin. In every sin there be three things. The action, and that is either inward, or outward: the action which we call inward is threefold; either of the mind, as evil thoughts; or of the heart, as evil affections and desires; or of the will, as an evil choice, or consent to sin: The actions which we call outward, are the actions or work of the senses fight against the law of God. The second thing in every sin, is the deformity or corruption of the action; that is, when the action doth decline from the rule of God's law, and this properly is sin, or the form of sin. The third thing in every sin, is the offence or guiltiness thereof, whereby the party offending is bound to undergo punishment; this guiltiness and obligation whereby we are bound to undergo the penalty of sin, hath its foundation in sin itself, but it ariseth from the justice of God, Rom. 6. 23. who in his justice rewardeth sin with death, as justice indeed giveth to every one his due. Now come you to your third point, and show how many ways one is said to will a thing. We are said to will a thing two ways; either properly, for itself; or improperly, for another end. What mean you by a proper willing of a thing? We do will a thing properly for itself, or for it own sake, when the thing which we will or desire is of its own nature to be wished and desired; as for the body, health, food, apparel, and such like; or for the soul, faith, repentance, patience, etc. We do will a thing improperly, when the thing which we will is not of itself to be wished; but yet we will have it for some good that may come thereof: as for example, we will the cutting off some member of the body, not because of itself it is to be wished, but for the health of the body which doth follow that cutting. What difference is there between these two wills? There is great difference; for those things which we will properly, we love & approve them, we incline unto them, & we delight in them; but that which is known of itself to be evil, our will is not carried unto that with love and liking, but doth decline from it; and whereas a man willeth a member of his body to be cut off, we may rather call it a permission then a willing, and yet a willing permission. You have showed how many ways sin is to be considered; how many things are to be considered in every sin, and how we are said to will a thing: Now let me hear what you say to the matter in question; that is, whether God doth will sin or no? Before I answer directly to your question, I think it is not amiss to show what every one must carefully take heed of in answering to this question, for in answering there is danger. Let me hear what dangers must be avoided in answering? There are two; and every one must avoid them, and sail between them as between two dangerous rocks. The first is this, we must take heed lest we make God the author of sin by affirming that he willeth sin, as the Libertines do, & as Adam did, Gen. 3. 12. for that were the next way not only to put off our sins from ourselves, and lay them upon God, but also to cast off all conscience of sin, and all fear of God, than the which nothing can be more blasphemous against God and pernicious to ourselves. What is the second thing to be avoided? The other is this, we must take heed that we affirm not any evil to be in the world which God knoweth not of, or whether God will or no, for that were to deny God's omnipotency, and al-knowledge. These are two dangerous rocks and heresies indeed, but now I expect a direct answer to the question. That cannot be at once, but by going from point to point according to our former distinction of sin, and willing. Very well then; declare first of all, what things God doth properly will which of themselves are to be willed. God doth first and chiefly will himself; that is, his own glory and Majesty, as the end for which all things are; and this he is said to will properly; that is, he loveth it, advanceth it, and delighteth in it: and to this purpose serve all those Scriptures which command us to sanctify his name, 1 Cor. 10. 31. and to adore his glory, as in Esa. 48. 11. Pro. 16. 4. Rom. 11. 36. Besides himself he doth properly will all other things which he made, and which he doth himself, insomuch as he doth approve them, and love them, as appear by these places following, God saw all that he made, and it was good, and therefore gave a Commandment that one should preserve another, by multiplying and increasing. Again, it is said, whatsoever the Lord will that he doth, therefore whatsoever he doth that he wils, and although he hateth evil, yet he doth properly will and love that good which cometh of evil; that is, his own glory, and the salvation of his people. Whether doth God will punishments or no? Yea, his will is the first and efficient cause of all punishment: which is proved by this reason and argument; every good thing is of God, every punishment being a work of justice is a good thing, therefore every punishment is of God, and he doth will it. What say you to the words in Ezekiel 18. 23. 32. I will not the death of a sinner? That place is to be understood only of the elect, for properly indeed, God doth not will their death, and therefore to keep them from death, meaning eternal death, he giveth them repentance. Whether doth God will sin as it is a punishment of sin that went before? Yes, he doth, and it usual with God to punish one sin with another: as for example, the hardening of Pharaohs heart was a sin in Pharaoh, and God brought it upon him not as a sin, but as a punishment of his former sins. You say that in every sin is an action or deed, which is either inward or outward; whether doth God will that or no? So far forth as it is an action only God doth will it, but not the corruption & deformity of the action, for in him we live, move, and have our being, Acts 17. 28. But whether doth God will sin properly, as it is a transgression of the law, and a corruption in the action or no? No, he doth not, neither can be, for it is against his nature, and to this effect serve these places of Scripture following, Psal. 5. 5. Heb. 1. 15. 1 Joh. 1. 4. and reason doth confirm it many ways; for look what God doth will properly, he loveth and alloweth it, but God hateth and damneth sin as the Scriptures witness, and therefore he doth not will it properly, Zach. 8. 17. Again, he hath sent his Son to take away the sins of the world, and to destroy the works of the Devil, therefore he doth not will them. Lastly, if God should properly will sin, than he must be the author of sin, but he is not the author of sin, for the Scriptures do never attribute sin unto God, but unto the devil & unto men, Ro. 9 14. 1 joh. 2. 16. But although God doth not properly will sin, yet he doth willingly permit sin; doth he not? Yes; but for the better understanding how God doth permit sin we must consider how many ways, or in how many senses one is said to permit a thing, and that is three ways. To permit is sometime of two good things, to grant that which is less good, although it were against our will: as for example, a man would bring up his son in learning, rather than in warfare or in any other occupation; but because his son hath more mind to an occupation then to learning, and doth crave of his father to go to some occupation, or to be a Soldier rather than a Doctor, his father doth grant him his desire, but he had rather have him to be a Scholar: And this is a kind of permission and suffering, but this permission ought rather to be called a will indeed, for that which is less good, (yet because it is good) he doth will it, and approve it, and it is a true object of his will, and it may be called a permission in respect of that will which had rather have had the greater good. And is thus God said to permit sin in this sense? No, by no means; for sin (as it is sin) hath no show of good in it which may be compared with a greater good. Which is your second way of permitting? Sometimes to permit is to grant one evil to go unpunished, that many & more grievous evils thereby may be prevented; as many times Princes & Magistrates are wont to do: and so some do think that God hath granted some sin to be done without danger or threatening of punishment, lest more and more heinous mischiefs should ensue. And are not you of that mind? No, God forbid I should; for the Apostles rule is both general and true, we must not do evil that good may come thereof, lest we be damned justly, therefore no man may by the law of God admit any sin to avoid another, Rom. 3. 8. What is your third way of permitting? To permit, doth sometime signify not to hinder and stop evil when we may and so God is said to permit sin, because he could by his grace hinder and prevent sins that none should be committed; and yet he doth willingly permit us in our nature to sin: That God doth thus permit sin, it is evident by these places of Scripture, Psalm. 81. 11, 12. Acts 14. 16. That he doth permit them willingly and not constrained thereunto, these places do show, Rom. 9 19 Esa. 46. 10. For what cause doth not God hinder sin, but permit it? Not without cause, but that he may use our sins (which is his infinite goodness and wisdom) to his own glory: for hereby his justice in punishing of sin, and his mercy in pardoning of sin is made manifest and known, to the great glory of God and praise of his Name. Whether doth God alter his will at any time or no? For the better understanding of this question, we must consider two things. First, how many ways our will is changeable. Secondly, the causes that move us to change our wills. Very well; declare the first, how many ways our wills are changeable? The will of a man is changeable two ways: First, when we begin to will a thing which we did not will before. Secondly, when we leave to will that which we willed before. Now show what be the causes thereof; and first why a man doth will that which he willed not before. The causes of these be two; first our ignorance, because we do know that to be good afterward which we knew not before to be good, and then we will that which we could not before; for ignoti nulla cupido, for of that which is unknown there is no desire. The second cause ariseth from the alteration of nature, as if that which was hurtful to us at one time became profitable to us at another time, than we will have that at one time, which we would not another: as for example, in summer our will is inclined to cold places, but in winter our will is altered, and doth affect and desire the warm. Whether is there any such cause in God to make him change his will, or not? No, neither of these causes can be in God; not the first, for he doth most perfectly know all things from all eternity; not the second, for there is nothing in God for which any thing may be found to be profitable or hurtful, he is always the same, having need of nothing, and therefore he cannot will any thing that is new to him, and consequently his will is not changeable. But what say you to the second way of changing our wills; that is, of leaving to will that which before we had determined, whereof cometh that? For this there may be yielded two reasons. 1. We do change our wills of our own accord, because the latter thing doth seem to us to be better than the former. 2. Being constrained or against our minds we do oftentimes change our wills, because our first counsel was hindered by some cross event, that it could not have his due effect. Whether are any of these two causes in God, that for those he should change his will? No, God doth neither of his own accord, nor yet by constraint change his will, but his decrees are, and ever have been, and always shall be fulfilled, and none shall hinder the will of God, for it doth always remain one and the same; and this doctrine is most strongly guarded and fenced with these places of Scripture, Num. 23. 19 1 Sam. 15. 19 Mal. 3. 6. Esa. 46. 10. Rom. 11. 29. Paul saith, 1 Tim. 2. 4. It is the will of God that all men should be saved, and come to the knowledge of the truth, and yet all are not saved; therefore Gods will is mutable. If this place be under stood of Gods revealed will, than the sense is this, that God doth call all men by the preaching of his word to the knowledge of his truth, and to eternal salvation, if they will believe in Christ: but if it be understood of the secret will of God, the sense may be threefold; First, all men, that is, of all sorts and degrees, he will have some. Secondly, so many as are saved, all are saved by the will of God. Thirdly, God willeth that all shall be saved; that is, all the Elect: for in the Scriptures, this word all, is put sometimes for the Elect, without the Reprobate; as Rom. 5. 18. Cor. 15. 22. What is there comprehended under the holiness of Gods will? The holiness of Gods will. Holiness is a general attribute of God, Esa. 6. 3. in respect of all the special properties of his nature, Psal. 145. 17. in respect whereof he most justly loveth, liketh, and preferreth himself above all: unto which most holy will must be referred both affections, (to speak according unto man) as love and hatred; with their attendants, goodness, bounty, grace and mercy on the one side; displeasure, anger, grief and fury on the other: and also the ordering of those affections, by justice, patience, long-suffering, equity, gentleness, and readiness to forgive. What instructions do you draw from the holiness of God? That as every one cometh nearer unto him in holiness, so they are best liked and loved of him, and consequently it should breed a love in our hearts of holiness and hatred of the contrary. That this aught to kill in us all evil thoughts and opinions which can rise of God in our hearts, seeing that in him that is holiness itself, there can be no iniquity. Wherein doth the holiness of God especially appear? In his Goodness and Justice, Exod. 20. 5. 6. & 34. 6, 7. Nahum 1. 2, 3. Jer. 32. 18, 19 What is God's goodness? Of god's goodness. It is an essential property in God, whereby he is infinitely good in and of himself, and likewise beneficial to all his creatures; Ps. 145. 7. Mark. 10. 18. James 1. 17. Mat. 5. 45. Psal. 34. 9 How many ways than is the goodness of God to be considered? Two ways: either as he is in his own nature of himself simply good and goodness itself, (i. so perfect, and every way so absolute, as nothing can be added unto him) or else as he is good to others: both ways God is in himself a good God, but especially for his goodness towards us, he is called a good God, as a Prince is called a good Prince. Show how that is. A Prince may be a good man if he hurt no man, and liveth honestly, etc. but he is not called a good Prince except he be good to his subjects, that is, if he be not mild, gentle, liberal, just, a defender of the godly, a punisher of the wicked; so that the good may live a quiet and a peaceable life in all honesty and goodness: 1 Tim. 2. 2. so the Scriptures call God a good God, because he is not only good in himself, yea and goodness itself, but also because he is good to others; that is, mild, gracious, merciful, his nature is not cruel, savage, nor bloody towards us, but most mild, pleasant, sweet, and such as may allure all men to trust in him, to love him, to call upon him, and to worship him. Psalm. 16. 11. 34. 9 Is nothing good but God? Nothing of itself, and perfectly, Matth. 19 17. howbeit, by him, and from him, do come good things. Gen. 1. ult. which have not their goodness of themselves; for whatsoever goodness is in the creatures, it is of God the Creator; and they are so far forth good, as they are made good by God, and are made partakers of his goodness. 1 Cor. 4. 7. James 1. 17. Again, that goodness which is in the things created, whether it be natural or supernatural, is imperfect and finite, but the goodness of God is most perfect and infinite; and therefore only God is truly good, and goodness itself: yea, he is Summum bonum, that chief good of all to be desired. Is the goodness of God extended unto all creatures? Yea, it is so; and as this is known by daily experience, so it is witnessed by the Scriptures following, Psal. 119. 64. & 145. 15. Mat. 5. 45. Hath God showed his goodness to all alike? No, for the things created are of two sorts; either invisible, or visible; invisible as Angels, unto whom the Lord hath given more excellent gifts then to the other. And was his goodness parted equally among them? No, for some he suffered to fall into sin, for which they were thrust down from heaven to hell, 2 Pet. 2. 4. others he hath preserved by his grace, that they should not fall away from him. Is his goodness alike to his visible creatures? No, for of them some are endued with reason, as mankind, some are void of reason, and therefore is man called a Lord over the rest of the creatures. Is the goodness of God alike to reasonable creatures? No, for of them God in his mercy hath chosen some to eternal life, whom he hath purposed to call effectually in his time, that they may be justified and glorified by Christ; others he hath in his justice left to their sins without any effectual calling, to perish for ever. What testimony of Scripture have you that God's goodness is far greater to the Elect, then to the Reprobate? It appeareth by the words of our Saviour Christ, Mat. 13. 11. and of the Prophet Asaph, Ps. 73. 1. yet God is good, that is, singularly good, to Israel, even to the pure in heart, but God makes his Elect only to be pure in heart, Psal. 51. 10. Doth the goodness of God towards all men turn to the good of all men? No, for in the Reprobate God's goodness is turned into evil, and serveth to their destruction, 2 Cor. 2. 15. and that is through their own fault, for they do contemn and altogether abuse the goodness of God, and for all his goodness bestowed upon them continually, they never trust him, nor trust in him. Rom. 2. 4. Psal. 106. 13. How may we use the goodness of God to our good, and to our salvation? If we have the goodness of God in a true and worthy estimation, if we use it with fear and reverence, and thereby learn to repent us of our sins, and to repose all our trust and confidence in the Lord for his goodness, then shall all things, yea, even our sins work for our good; The uses of God's goodness. Rom. 8. 28. What use must we make of God's goodness? It teacheth us that we have and do serve a true God, for he is no true God, that is not so good as our God is. We learn hereby, that by this goodness of his, he useth all things well. If our God be so good, we should be ashamed to offend him, as it is intolerable to hurt an infant that is innocent and harmless, so it is most intolerable to requite the Lords goodness with evil. If God be so good, and goodness itself, we must trust him, and trust in him; for we will repose trust in good men, and shall we not much more in our good God? It teacheth us never to lay the fault upon God for any thing, nor to complain of God's dealing, for he is always perfectly good; and all that he doth is perfectly good, whatsoever men judge of it. Seeing God is good to us, we ought to be good one towards another. To what end is it, that the goodness of God is not to all alike? 1 Tim. 2. 9 It serveth to the adoring and beautifying of God's Church, 1 Tim. 2. 9 It serveth to the maintenance of mutual love, and society amongst men; for if the goodness of God were to all alike, than one could not help another, and to this end serves the variety of gifts, 1 Cor. 12. 20. Eph. 4. 7. 12. It maketh to the greater manifesting of the glory of the goodness of God; for if all had alike, we would contemn this goodness, thinking that he were bound to be good to us of necessity. From the consideration of God's special goodness towards us his Elect by Christ to salvation, we must arise to the study of good works, whereby God's goodness may be glorified, Tit. 2. 3, 4, 5, 6, 7, 8. What be the several branches of the goodness of God? His graciousness, his love, and his mercy; Tit. 3. 3, 4, 5. What is the graciousness of God? The graciousness of God. It is an essential property whereby he is of himself most gracious and amiable, and freely declareth his favour unto his creatures above their desert, Psal. 145. 8. 15, 16. Rom. 11. 6. Tit. 2. 11. Is he only gracious? Only in and of himself, for that whatsoever is gracious and amiable, it is from him. What learn you from this? That we ought to love and reverence God above all; for seeing gracious and amiable men do win love and reverence from others, in whose eyes they appear gracious and amiable, who is able more to win this at our hands, than God who is the fountain of all graciousness and amiableness? For the better understanding of this attribute, show how this word Grace is used in the Scripture. It is used in three several significations, sometimes it is put for comeliness, stature, meekness, or mildness; Luk. 2. 25. sometime for free favour whereby one embraceth another, pardoning former injuries, and receiving the party offending into favour again. Gen. 6. 8. Thirdly, it is taken for all kind of gifts and graces, which of his free favour are bestowed; whether temporal or eternal: Acts 2. 23. Eph. 4. 7. Whether is there grace in God according to the first signification of grace or no? Yea, for God is of his own nature most gracious, and grace itself, which grace was in Christ Jesus from his infancy, (as he was man) and did every day more and more increase, Luke 2. 52. Psal. 45. 9 And amongst all things that were created, there was nothing endued with such grace, as was the humane nature of Christ, and that was by the fullness of the Godhead which dwelled bodily in him, Coloss. 2. 9 Whether is grace properly attributed to God in the second sense or no? Yea, most properly; for God doth justify us: that is, he doth account us for just through his Son Jesus Christ, and that of his free grace and favour, without any desert of our parts or any thing in us, Rom. 3. 20. 24. & 4. 16. What be the causes of this grace or favour of God? The efficient cause is his goodness and free will; the final cause cause thereof is the salvation of his chosen children, and the glory of himself, and of his Son Christ Jesus. What be the effects of God's grace to us wards? In general, the grace of God (whereof there is no cause in us but only his own goodness and will) is the first cause, the middle cause, and the the last cause, and the only cause of all that belongs to our salvation. Rom. 9 11. And particularly, it is the cause of our Election, of our Redemption, of the sending of Christ into the world, of our Calling, of the preaching of the Gospel; Eph. 1. 4. John 3. 11. 34. Rom. 5. 8. It was the cause why the Apostles were called to the preaching of the Gospel, Gal. 1. 15, 16. Eph. 3. 8. 9 It is the cause of our Faith, of the forgiveness of our sins, of our whole justification, of our regeneration, of our renovation, of our love to God and our neighbour, of the Holy Ghost in us, of our good works, of our obedience, of our perseverance, of the fear of God, of eternal life, and of life itself. 2 Tim. 1. 9 Phil. 2. 13. Rom. 12. 6. 1 Cor. 12. 9 Rom. 3. 24. Tit. 3. 5. 1 John. 4. 9 Ezek. 36. 27. Jerem. 32. 40. and in a word, the beginning, the continuance, and the accomplishment of our whole salvation, doth depend wholly upon the grace and favour of God; and what good thing soever we have, or have had, or may have, belonging either to this life or to the life to come, is to be attributed wholly to the grace and favour of God. What is the love of God? It is an essential property in God whereby he loves himself above all, Of the love of God. and others for himself, 1 John 4. 16. Rom. 5. 8. John 3. 16. Tit. 3. 4. Mal. 1. 2, 3. What learn you from hence? That we should love him dear, and other things for him. That we may the better know what the love of God is, declare first what love is in ourselves. It is a passion of the mind whereby we are so affected towards the party whom we love, that we are rather his then our own, forgetting ourselves to do him good whom we so love. And is love such a thing in God? No, the true love of God is not such as our love is. What difference is there? There is great difference two ways; First, in time, for love was in God before it was in us, or in any thing created; for he loved himself and us also before the world was. John 17. 23. Secondly, they differ in nature and quality, for that love which is in God is most perfect and pure, Rom. 9 13. without passion; but in us it is imperfect, and matched with passions, with impure affections and grief of the mind. After what manner doth the Scripture express the love of God? In the Scriptures God doth compare himself to a father and to a mother loving their children, to a hen gathering her chickens together under her wings, to a good shepherd seeking up his sheep, and to divers other things. And wherefore serve these comparisons? They are for our profit two ways. First, to show us that Gods love towards us is most vehement and sincere. Secondly, to make us bold in coming to him, and calling upon him; so for this love Christ Jesus calleth us by all the names of love, as his servants, his kinsmen, his friends, his spouse, his brethren; and by many names moe: to show, that he loveth us with all loves, the father's love, the mother's love, the master's love, the husband's love, the brother's love, etc. and if all loves were put together, yet his love exceedeth them all, for all could not do so much for us, as he alone hath done. If love doth not signify any affection or passion in God, as it doth in us, what then doth it signify? In God it signifieth three things most perfect; first, the eternal good will of God towards some body; for the love of God, (supposed towards the Elect) is his everlasting good will, or his purpose and determination to show them mercy, to do them good, and to save them; as in Rom. 9 11. 13. Secondly, the effects themselves of his love or good will, whether they be temporal, concerning this life, or eternal, concerning the life to come; as in the 1 John 3. 1. Thirdly, the pleasure and delight which he taketh in that which he loveth, and so it is taken in Psal. 45. 7. 23. What things doth God love besides himself? Besides himself God loveth all things else, whatsoever he made, but he loveth not sin and iniquity, for he never made it, as Saint John saith, 1 John 2. 16. Again he loveth his Son being manifested in the flesh, and he loveth his chosen children for his Son's sake, with whom he is well pleased; Mat. 3. last verse. Obj. 1. The Scripture saith that God doth hate all that work iniquity, how then can God both hate and love one and the same man? In every wicked man we must consider two things: First, His nature; Secondly, his sin. His nature is the work of God, and that he loveth, but his iniquity is not of God, and that he hateth. Obj. 2. God doth afflict his children, therefore he doth not love them. Whom he loveth he correcteth, and therefore he correcteth them because he loveth them, even as a goldsmith trieth his gold in the fire, because he loveth it. Whether doth God love all alike or no? No, he preferreth mankind before all his other creatures, for which cause God is called Philanthropos, that is, a lover of men; and this appeareth by three effects of his love. First, he made him according to his own Image, that is, in righteousness and true holiness. Gen. 1. 26. Eph. 4. 24. Secondly, he made him Lord over all his creatures, Psal. 8. 5, 6. Thirdly, he gave his own Son to death for his ransom. Doth God love all men alike? No, for he loveth his Elect better than the Reprobate; for the Elect he calleth effectually by his Spirit in their hearts, when he calleth others but by the outward voice of the Gospel, etc. Again, amongst the Elect themselves, some are actually wicked, and not yet reconciled nor called, as was Paul before his conversion; but the rest are called and already made holy by Faith in Christ, as Paul was after his conversion; and of these, he loveth the latter sort with a greater measure of love then the former; as the Scripture testifieth in Prov. 8. 17. What manner of love doth God bear to his elect? It hath three adjuncts or properties; First, it is free without desert. Secondly, it is great without comparison. Thirdly, it is constant without any end. How is the love of God said to be free? It is free two ways: first, because nothing caused God to love us, but his own goodness and grace, and therefore Saint John saith that his love was before ours, 1 John 4. 7. Secondly, it is free, because God in loving us, did not regard any thing that belonged to his own commodity; for as David saith, he hath no need of our goods, but only to our own salvation he loved us, Psal. 162. Wherein doth the greatness of Gods love appear to his Elect? It appeareth two ways: First, by the means which God useth to save us by, that is, the death of his Son, and so John setteth forth his love, 1 John 3. 16. when he saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, as if he should say, so vehemently, so ardently, so earnestly, so wonderfully did he love us, that for our salvation he spared not his own only begotten Son, but gave him to the death of the Cross for our salvation. What else doth set forth the greatness of God's love towards us? The consideration of our own selves, for he did not only give his only Son to death for us, but it was for us being his enemies; and this circumstance is used by the Apostle to express the same, Rom. 5. 7, 8. Where find you it written that God's love is constant and perpetual? That is manifestly showed in these Scriptures following, Host 11. 9 John 13. 1. Rom. 11. 29. for God is unchangeable in his love which is his essence and nature, and therefore is God called love in the Scriptures, 1 John 4. 8. What use must we make of God's love? First, Uses of God's love. it filleth our hearts with gladness, when we understand that our God is so loving, and love itself, and what is this but the beginning of eternal life, if eternal life consist in the true knowledge of God as our Saviour Christ saith, John 17. 3? Secondly, out of the knowledge of this love, as out of a fountain springeth the love of God and our neighbour; for S. John saith, he that loveth not, knoweth not God, for God is love, 1 Joh. 4. 8. Thirdly, when we consider that God loveth all his creatures which he made, it should teach us not to abuse any of the creatures to serve our lusts and beastly affections, for God will punish them which abuse his beloved, as he punished the rich glutton which abused the creatures of God, Luk. 16. Fourthly, we are taught to love all the creatures, even the basest of all, seeing that God loveth them, and for the love he beareth to us, he made them, and we must (if we love them for God's sake) use them sparingly, moderately, and equally or justly; to this end we are commanded to let our cattle rest upon the Sabbath day as well as ourselves; to this end we are forbidden to kill the dam upon her nest, and to this end we are forbidden to mussel the mouth of the Ox which treadeth out the Corn, Deut. 25. 4. 1 Cor. 9 9 Fiftly, we are taught from hence to love mankind better than all other creatures, because God doth so; and therefore we must not spare any thing that we have that may make for the safety of his body, and the salvation of his soul. And for this cause we are commanded to love our enemies, and to do them good, because our good God doth so. Sixtly, from God's love we learn to prefer the godly brethren and those that profess sincerely the same religion that we profess, before other men, because God's love is greater to his elect then to the reprobate, and this doth the Apostle teach us, Gal. 6. 10. Seventhly, whereas God's love is freely bestowed upon us, this teacheth us to be humble, and to attribute no part of our salvation to ourselves, but only to the free love of God. Eightly, from hence ariseth the certainty of our salvation; for if God's love was so free & great when we were his enemies, much more will it be so and constant also to us being reconciled to God by Jesus Christ, Rom. 5. 10. What is the mercy of God? Of the mercy of God. It is his mind and will always most ready to succour him that is in misery; or an essential property in God, whereby he is merely ready of himself to help his creatures in their miseries, Esa. 30. 18. Lam. 3. 22. Exod. 33. 19 Why add you this word merely? To put a difference between the mercy of God and the mercy that is in men, for their mercy is not without some passion, compassion, or fellow-feeling of the miseries of others, but the mercy of God is most perfect and effectual, ready to help at all needs of himself. But seeing mercy is grief and sorrow of mind conceived at another's miseries, how can it be properly attributed to God in whom are no passions nor griefs? Indeed in us mercy may be such a thing, but not in God; mercy was first in God, and from him was derived to us, and so he is called the Father of mercies, 2 Cor. 1. 3. and when it came to us, it was matched with many infirmities and passions, but it is improperly attributed to God from ourselves as though it were first in us. Declare then briefly what things of perfection are signified by this word [mercy] in God? By the name of [mercy] two things are signified in God properly. First, the mind and will ready to help and succour. Secondly, the help itself, and succour or pity that is then showed. Where in the Scripture is mercy taken the first way? Those places of Scripture are so to be understood wherein God doth call himself merciful; and saith, that he is of much mercy; that is, he is of such a nature as is most ready to free us from our evils. Where is it taken in the other sense for the effects of mercy? In Rom. 9 15. where it is said, God will have mercy on whom he will have mercy; that is, he will call whom he will call; he will justify whom he will; he will pardon whom he will; and will deliver and save from all their miseries and evils whom he will; and these be the effects of God's mercies. Again, in Exod. 20. 6. it is so taken. From whence springeth this mercy of God? The essence and being of God is most simple without any mixture or composition; and therefore in him there are not divers qualities and virtues as there be in us, whereof one dependeth upon another, or one differs from another, but for our capacity and understanding, the Scripture speaketh of God as though it were so, that so we may the better perceive what manner of God, and how good our God is. Well then, seeing the Scriptures do speak so for our understanding, let us hear whereof this mercy cometh. The cause is not in us, but only in God himself, and mercy in God doth spring out of his free love towards us. Why do you say out of the free love of God? are there more loves in God than one? There are two kinds of love in God: one is wherewith the Father loveth the Son, and the Son the Father, and which the holy Ghost beareth towards both the Father and the Son; and this love I call the natural love of God, so that the one cannot but love the other; but the love wherewith he loveth us is voluntary, not being constrained thereunto, and therefore is called the free love of God, and thereof it cometh to pass that mercy is also wholly free, that is, without reward or hope of recompense, and excludeth all merit. How prove you that the mercy of God ariseth out of his love? That the love of God is the cause of his mercy, it is manifest in the Scriptures, 1 Tim. 1. 2. Paul saluteth Timothy in this order, Grace, mercy and peace from God the Father, and from the Lord Jesus Christ, to show that that peace which the world cannot give, the mercy of God is the cause of it, and the cause of his mercy is his grace, and his grace is nothing else but his free favour and love towards us. The same order doth Paul observe in Titus 3. 4, 5. where he saith, when the goodness and love of God our Saviour appeareth not by the works of righteousness, which we had done, but according to his mercy he saved us. First, he sets down the goodness of God as the cause of his love. Secondly, his love as the cause of his mercy. And thirdly, his mercy as the cause of our salvation; and our salvation as the effect of all: and therefore there is nothing in us which may move the Lord to show mercy upon us, but only because he is goodness itself by nature; and to this doth the Psalmist bear witness, Psal. 100 5. saying, that the Lord is good, his mercy is everlasting, and his truth is from generation to generation. Towards whom is the mercy of God extended or showed? For the opening of this point we are to consider that the mercy of God is twofold: First, general; Secondly, special. God as a God doth show mercy generally upon all his creatures being in misery, and chiefly to men, whether they be just or unjust, Psal. 140. & 147. and so doth succour them, either immediately by himself, or else mediately by creatures: as by Angels or Men, by the Heavens, by the Elements, and by other living creatures, and this general mercy of God is not extended to the eternal salvation of all, but is only temporary and for a while. Of this read Luk. 6. 36. What say you to the special mercy of God? That I call the special mercy of God, which God as a most free God hath showed to whom he would, and denied to whom he would: and this pertaineth only to the elect, and those which fear him, Psal. 103. 11. for he showeth mercy upon them to their eternal salvation, and that most constantly, while he doth effectually call them unto himself, while he doth freely and truly pardon their sins, and justify them in the blood of the Lamb Jesus Christ; while he doth sanctify them with his grace, and doth glorify them in eternal life: and of this special mercy we may read in Eph. 2. 4, 5, 6. How great is the mercy of God? It is so great that it cannot be expressed nor conceived of us: and that is proved by these Scriptures following, Ps. 145. 9 James 2. 13. 1 Cor. 11. 32. Psal. 57 10. How long doth the mercy of God continue towards us? Although the mercy of God be great and infinite in Christ, yet for that mercy which pardoneth our sins and calleth us to faith and repentance by the Gospel, there is no place after death, but only while we live in this world, which is warranted by these places ensuing, Gal. 6. 10. Let us do good whilst we have time; to show, that a time will come when we shall not be able to do good. Apoc. 7. 17. Be faithful unto the death, and I will give thee a Crown of life, to show, that the time which is given unto death is a time of repentance, and of exercising of faith and of works, but after death there is no time but to receive either an immortal Crown if we have been faithful, or everlasting shame if we have been unfaithful: Besides these, see Apoc. 14. 13. Mark. 9 45. Esa. ult. 24. Luk. 16. 24, 25, 26. Mat. 15. 11, 12. John 9 4. What uses may we make of God's mercies? The uses of God's Mercy. First, it serveth to humble us; for the greater mercy is in God, the greater misery is in us. Secondly, we must attribute our whole salvation unto his mercy. Thirdly, we must flee to God in all our troubles with most sure confidence. Fourthly, we must not abuse it to the liberty of the flesh to sin, although we might find mercy with God after death, for the mercy of God specially appertains to those that fear him, Psal. 103. 11. Fiftly, the meditation of God's mercies towards us should make us to love God, Psa. 116. 1. Luk. 7. 47. fear God, Psa. 130. 4. praise God, Ps. 86. 12, 13. & 103. 2, 3, 4. Sixtly, it must make us merciful one to another, Luk. 6. 36. Matth. 18. 32, 33. What is the justice of God? Of the Justice of God. It is an essential property in God, whereby he is infinitely just in himself, of himself, for, from, by himself alone, and none other, Psalm. 11. 7. What is the rule of this justice? His own free will, and nothing else, for whatsoever he willeth is just, and because he willeth it, therefore it is just, not because it is just, therefore he willeth it, Eph. 1. 11. Psal. 115. 3. Mat. 20. 15. which also may be applied to the other properties of God. Explain this more particularly? I say, that God doth not always a thing because it is just, but therefore any thing is just, that is just, because God will have it so; and yet his will is joined with his wisdom: as for example, Abraham did judge it a most just, and righteous thing to kill his innocent son, not by the law, for that did forbid him, but only because he did understand it was the special will of God, and he knew that the will of God was not only just, but also the rule of all righteousness. That we may the better understand this attribute, declare unto me how many manner of ways one may be just or righteous. Three manner of ways; either by nature, or by grace, or by perfect obedience. How many ways may one be just by nature? Two ways: First, by himself, and of himself, in his own essence and being; thus we say, that in respect of this essential righteousness, there is none just but God only, as Christ saith, none is good but God only. Secondly, derivatively by the benefit of another, to be either made righteous, or born just; and in respect of this natural gift of righteousness we say, that in the beginning Adam was made just, because he was created just, and in his whole nature was righteous and good, but this righteousness was derived from God. Whom do you call just by grace? All the elect which are redeemed by the death of Christ, and that in two respects. First, because the righteousness of Christ is imputed unto them, & so by grace and favour in Christ their head they are just before God. Secondly, because of grace and favour they are regenerated by the holy Ghost, by the virtue of whose inherent righteousness and holiness they are made holy and just, and whatsoever they do by it is accepted for just for Christ's sake. Whom do you call just and righteous by yielding perfect and willing obedience to God and his law? No man in this world after the fall of Adam (Christ only excepted) ever was, or can be just after that manner. What say you of Christ? how was he just? Our Lord and Saviour Jesus Christ is most perfectly just and righteous every manner of way. First, as he is God he is in his own essence, of himself, and by himself most just, even as the Father is eternal righteousness itself. Secondly, as he was Man he was just by nature, because he was conceived without sin, and so was borne just and righteous. Thirdly, by virtue of his union with his divine nature, which is eternal righteousness itself, he is most just. Fourthly, by receiving the gifts of the holy Ghost without measure he is most just, Psal. 45. 7. Fiftly, he did most perfectly obey the law of God, and kept it most absolutely, therefore that way also he is most just and righteous. What conclude you upon all this? That forasmuch as God only is in his own essence and nature by himself, and of himself, eternal justice and righteousness, therefore this attribute of justice or righteousness doth most properly agree to God. In how many things is God just? In three things: First, in his Will. Secondly, in his Word. Thirdly, in his Works. What mean you when you say that God is just in his Will? That whatsoever he willeth is just, his will (as hath been declared) being the rule of justice. What mean you when you say that God is just in his Word? That whatsoever he speaketh is just. What are the parts of God's Word? Four: First, the History, which is all true. Secondly, the Precepts and the Laws, which are perfect. Thirdly, Promises and threatenings, which are accomplished. Fourthly, Hymns and Songs, which are pure, and holy, and undefiled. In what respect is God just in his Word? First, he speaketh as he thinketh. Secondly, he doth both as he speaketh and thinketh. Thirdly, there is no part of his Word contrary to another. Fourthly, he loveth those that speak the truth, and hateth those that are liars. What are the Works of God? 1. His eternal decree whereby he hath most justly decreed all things, and the circumstances of all things from all eternity. 2. The just execution thereof in time. What justice doth God show herein? Both his disposing and his rewarding justice. What is Gods disposing justice? That by which he as a most free Lord ordereth all things in his actions rightly, Psal. 145. 17. In what actions doth that appear? First, he hath most justly and perfectly created all things of nothing. Secondly, he hath most wisely, justly, and righteously disposed all things being created. What is Gods rewarding justice? That whereby he rendereth to his creatures according to their works. Wherein doth that appear? First, he doth behold, and approve, and reward all good in whomsoever. Secondly, he doth behold, detest, and punish all evil in whomsoever; to which justice both his anger and his hatred are to be referred. What must we understand by anger in God? Not any passion, perturbation, or trouble of the mind as it is in us, but this word Anger when it is attributed to God in the Scriptures signifieth three things. First, a most certain and just decree in God to punish and avenge such injuries as are offered to himself, and to his Church; and so it is understood, Joh. 3. 36. Rom. 1. 18. Secondly, the threatening these punishments and revenges, as in Psal. 6. 1. Host 11. 9 Jonah 2. 9 Thirdly, the punishments themselves, which God doth execute upon ungodly men, and these are the effects of his anger, or of his decree to punish them; so it is taken in Rom. 2. 5. Mat. 3. 7. Eph. 5. 6. What use may we make of this Attribute? First, The uses of God's Justice. it teacheth us that anger of itself is not simply evil, but than it is good, when it is such as the Scripture attributeth to God, and commendeth to men; when it saith, Be angry and sin not, Eph. 4. 26. Secondly, God's anger seemeth to raise us up from security. Thirdly, we must not be slothful when we see the signs of God's wrath coming, but use ordinary means to prevent it. What is that hatred that is attributed to God? Not any passion, or grief of the mind as it is in us, but in the Scriptures these three things are signified thereby. First, his denial of good will and mercy to eternal salvation, as Rom. 9 13. I have hated Esau; that is, rejected him, and have not vouchsafed him that favour and grace which I have showed upon Jacob; and we also are said to hate those things which we neglect, and upon which we will bestow no benefit nor credit, but do put them behind other things, and therefore it is said, If any man come unto me, and hate not his father and mother, and wife and children, etc. he cannot be my Disciple; that is, he that doth not put all these things behind me, and neglect them for me, so that the love which he beareth to them, must seem to be hatred in comparison of the love which he must bear to me; and in this sense it is properly attributed to God. Secondly, the decree of God's just will to punish sin, and the just punishment itself which he hath decreed, as in Psal. 5. 6. & Job 30. 21. Thou turnest thyself merely against me, and art an enemy unto me with the strength of thine hand; that is, thou dost so sore chasten me, as if thou didst hate me; and in this sense also it is properly attributed to God, for it is a part of his Justice to take punishment of sinners. Thirdly, God's displeasure, for those things which we hate do displease us, and in this sense it is also properly attributed to God, for it is the part of a most just Judge, to disallow and detest evil, as well as to allow and like that which is good. By what reason may this be confirmed? It is the property of him that loveth, to hate and detest that which is contrary to himself, and that which he loveth. For love cannot be without his contrary of hatred; and as therefore the love of good things doth properly agree to God; so doth also the hatred of evil things, as they are evil things. Secondly, it is manifest by David, that it is no less virtue to hate the evil, than it is to love the good; and this hatred of sin as it is a virtue, and perfect hatred cannot be in us but by the grace of God; for every good gift is from above, etc. and there can be no good thing in us, but it is first in God after a more perfect manner than it is in us. What are we to learn thereby? First, that it is a great virtue, and acceptable to God to hate wickedness, and wicked men themselves, not as they are men, but as they are wicked; and as David did, Psal. 139. 21, 22. And we are no less bound to hate the enemies of God, as they are his enemies, then to love God, and those that love him. And if we do so, than we must also flee their company, and have no friendship or fellowship with them. Secondly, that we must distinguish betwixt men's persons and their sins, and not to hate the persons of men, because they are the good creatures of God, but their sins we must hate every day more and more, 2 Thess. 3. 6. 14, 15. Having spoken of the essence and the essential proprieties of God, tell me now how many Gods are there? There is only one God, and no more. How may this unity of the Godhead be proved? By express testimonies of God's word; by reasons grounded thereon; and by nature itself guiding all things to one principle. What express testimonies of God's word have you for this? Deut. 6. 4. Hear Israel, the Lord our God is one Lord: so in the 1 Sam. 2. 2. Psal. 18. 31. Esa. 44. 6. & 46. 9 Mark. 12. 29. 32. 1 Cor. 8. 4. 6. What reasons have you to prove that there is but one God? First, we are charged to give unto God all our heart, and all our strength, and all our soul. Deut. 6. 4, 5. Mark. 12. 29, 30. If one must have all, there is none left for any other. Secondly, God is the chiefest good, Psal. 144. 15. the first cause, and the high governor of all things, Acts 17. 28. Psal. 19 1. but there can be but one such. Thirdly, the light of reason showeth that there can be no more but one that is infinite, independent and Almighty: if God be infinite and omnipotent that doth all things, there can be but one, for all the rest must be idle. How doth nature guide all things to one principle? The whole course of the world tendeth to one end, and to one unity, which is God. How can that be, when there be so many sundry things of divers kinds and conditions, and one contrary to another? That is true indeed, but yet they all together serve one God. Is that possible, can you give an instance thereof, in some familiar resemblance? Yea, very well; in a field there are divers battles, divers standards, sundry liveries, and yet all turn head with one sway at once, by which we know that there is one General of the field which commands them all. What makes this to confirm your assertion that there is but one God over so many divers and contrary things in the world? Yes, for even so in the world we see divers things not one like another; for some are noble, some are base, some hot, some cold, some well, some lame, yet all serve to the glory of God their maker, and the benefit of man, and the accomplishment of the whole world. And what gather you from all this? That there is but one God which commandeth them all, like the General of a field. If one God be the Author of all, why are there so many poisons and noisome beasts? They were not created noisome and hurtful at the first, but the sin of Adam brought the curse upon the creatures, Genes. 3. 17. 18. Secondly, although God hath cursed the creatures for man's sin, yet in his mercy he doth so dispose and order them that they are profitable for us, for poisons we use them for Physic, and the skins of wild beasts serve against the cold, etc. Thirdly, the most hurtful things that are might benefit us if we knew how to use them; and whereas they annoy us, it is not of their own nature so much as of our ignorance. And what do you conclude by all this? That they have not two beginnings, one good and another bad, as some would imagine, but one Author thereof, which is God himself, always most good and gracious. If there be but one only God, how is it in the Scripture that many are called Gods, 1 Cor. 8. 5. as Moses is called Pharaohs God, Exod. 7. 1. and Magistrates are called Gods, Psal. 82. 6. as Idols, and the belly, Phil. 3. 19 yea, and the Devil himself is called God of this world, 2 Cor. 4. 4? The name Elohim or God, is sometimes improperly given to other things, either as they participate of God his communicable attributes, as in the two first instances; or as they are abusively set up by man in the place of God (as in the other;) but properly it signifieth him, who is by nature God, and hath his being not from any thing but himself, and all other things are from him, and in this sense unto us there is but one God and Lord, 1 Cor. 8. 6. unto whom therefore, the name Jehovah is in Scripture incommunicably appropriated. Why then are Magistrates called Gods? For four causes: first, to teach us that such must be chosen to bear rule, which excel others in godliness, like Gods among men. To encourage them in their offices, and to teach them that they should not fear the faces of men; like Gods, which fear nothing. To show how God doth honour them, and how they must honour God again, for when they remember how God hath invested them with his own name, it should make them ashamed to serve the Devil or the world, or their own affections; and move them to execute Judgement justly, as if God himself were there. To teach us to obey them as we would obey God himself, for he which contemneth them, contemneth God himself; Rom. 13. 2. and we must not dishonour those, whom God doth honour. Why are Idols called Gods? Not because they are so indeed, but because Idolaters have such an opinion of them. Why is the belly called a God? Because some make more thereof then of God and his worship, for all that they can do and get is little enough for their bellies, and when they should serve God, they serve their bellies and beastly appetites. And why is the Devil called the God of this world. Because of the great power and Sovereignty which is given him over the wicked, whom God hath not chosen out of this world. There being but one simple and individed Godhead, to whom doth this divine nature belong? is it to be attributed to one, or to many persons? We must acknowledge and adore three distinct persons subsisting in the unity of the Godhead. Of the Trinity But do you not believe the Godhead is to be divided, whilst you believe that in one God are three persons? No, not divided into divers essences, but distinguished unto divers persons, for God cannot be divided into several natures, nor into several parts; and therefore must the persons which subsist in that one essence be only distinct and not separate one from another, as in the example of the Sun, the beams and the heat. What be those resemblances that are commonly brought to shadow out unto us the mystery of the Trinity? First, the Sun begetteth his own beams, and from thence proceeds light and heat, and yet is none of them before another, otherwise then in consideration of order and relation, that is to say, that the beams are begotten of the body of the Sun, and the light and heat proceed from both. Secondly, from one flame of fire proceed both light and heat, and yet but one fire. Thirdly, in waters there is the wellhead and the spring boiling out of it, and the stream flowing from them both, and all these are but one water; and so there are there persons in one Godhead, yet but one God. Fourthly, in man the understanding cometh from the soul, and the will from both. May it be collected by natural reason, that there is a Trinity of Persons in the Unity of the Godhead? No, for it is the highest mystery of Divinity, and the knowledge thereof is most proper to Christians, for the Turks and Jews do confess one Godhead, but no distinction of persons in the same. How come we then by the knowledge of this mystery? God hath revealed it in the holy Scriptures unto the faithful. What have we to learn of this? That those are deceived who think this mystery is not sufficiently delivered in the Scripture, but dependeth upon the tradition of the Church. That sith this is a wonderful mystery which the Angels do adore, we should not dare to speak any thing in it farther than we have warrant out of the word of God, yea, we must tie ourselves almost to the very words of the Scripture, lest in searching we exceed and go too far, and so be overwhelmed with the glory. How doth it appear in the holy Scripture, that the three Persons are of that divine nature? By the divine names that it giveth to them; as Jehovah, etc. By ascribing divine attributes unto them; as Eternity, Almightiness, etc. By attributing divine works unto them, as creation, sustentation, and governing of all things. By appointing divine worship to be given unto them. What special proofs of the Trinity have you out of the old Testament? First, the Father is said by his word to have made the world, the Holy Ghost working and maintaining them, as it were, sitting upon them, as the hen doth on the eggs she hatcheth, Gen. 1. 2, 3. Gen. 1. 26. The Trinity speaketh in the plural number, Let us make man in our Image after our likeness. Gen. 19 24. Jehovah is said to rain upon Sodom from Jehovah out of heaven, that is, the Son from the Father, or the Holy Ghost from both. 2 Sam. 23. 2. The Spirit of Jehovah, (or the Lord) spoke by me, and his Word by my tongue; there is Jehovah the Father with his Word (or Son) and Spirit. Prov. 30. 4. What is his name, and what is his Son's name, if thou canst tell? Isa. 6. 3. The Angels in respect of the three Persons do cry three times, Holy, Holy, Holy. Isa. 42. 1. Behold my servant whom I uphold, mine elect in whom my soul delighteth, I have put my Spirit up on him. Hag. 2. 5. The Father with the Word and his Spirit make a Covenant. What are the proofs out of the new Testament? As all other doctrines, so this is there more clear, as Matth. 3. 16. 17. at the Baptism of Christ the Father from heaven witnesseth of the Son, the Holy Ghost appearing in the likeness of a Dove; John Baptist saw the Son in his assumed nature going out of the water, (there is one Person) he saw the Holy Ghost descending like a Dove upon him, there is another Person, and he heard a voice from heaven saying, This is my beloved Son, there is a third Person. Matth. 17. 5. At the transfiguration, the Father in like manner speaketh of his Son. Matth. 28. 19 We are baptised into the name of the Father, the Son and the Holy Ghost. John 14. 16. 26. & 15. 26. & 16. 13, 14, 15. The Father and Son promise to send the Holy Ghost. Luke 1. 35. The Holy Ghost shall come upon thee; and the power of the Highest shall overshadow thee, therefore that holy thing which shall be born of thee, shall be called the Son of God. Acts 2. 33. Therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this which you now see and hear. 2 Cor. 13, 14. The grace of our Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost be with you all. Gal. 4. 6. God hath sent forth the Spirit of his Son into your hearts. Tit. 3. 4, 5, 6. God saved us by the washing of the new birth, and renewing of the Holy Ghost, which he shed on us abundantly through Jesus Christ our Saviour. What clear proof have you that these three are but one God, and so that there is a Trinity in Unity? 1 Joh. 5. 7. It is expressly said, there are three that bear Record in heaven, the Father, the Word, and the Holy Ghost; and these three are one. What learn you of that the Apostle saith they are three? We learn that the word Trinity although it be not expressly set down in the word, yet it hath certain ground from thence. What learn you of that that they are said to be three witnesses? The singular fruit that is in the Trinity of persons in one unity of the Godhead, whereby great assurance is brought unto us of all things that God speaketh in promise or threat, seeing it is all confirmed by three witnesses, against whom no exception lieth. What are they said here to witness? That God hath given eternal life unto us, and that this life is in that his Son, 1 John 5. 11. How are these being three, said to be but one? They are one in substance, being, or essence, but three persons distinct in subsistence, Acts 20. 28. 1 Cor. 12. 4, 5. Deut. 6. 4. Mark. 12. 32. 1 Cor. 8. 4, 5, 6. Joh. 14. 16. & 15. 26. & 17. 1. If three persons among men be propounded whereof every one is a man, can it be said that these three are but one man? No, but we must not measure God's matters by the measure of reason, much less this which of all others is a mystery of mysteries. For the better understanding of this mystery, declare unto me what a person is in general, and then what a person in the Trinity is. In general, What a person in the Trinity is. a person is one particular thing indivisible, incommunicable, living, reasonable; subsisting in itself, not having part of another. Vide Melanchthon loc. come. Show me the reason of the particular branches of this definition. I say that a person is first one particular thing, because no general notion is a person. Indivisible, because a person may not be divided into many parts. Incommunicable, because though one may communicate his nature with one, he cannot communicate his person-ship with another. Living and reasonable, because no dead or unreasonable thing can be a person. Subsisting in itself, to exclude the humanity of Christ from being a person. Not having part of another, to exclude the soul of man separated from the body, from being a person. What is a person in the Trinity? It is whole God not simply or absolutely considered, but by way of some personal proprieties, it is a manner of being in the Godhead, or a distinct substance, not a quality, as some have wickedly imagined, for no quality can cleave to the Godhead, having the whole Godhead in it, Joh. 11. 22. & 14. 9 16. & 15. 1. & 17. 21. Col. 2. 3. 9 In what respect are they called Persons? Because they have proper things to distinguish them. How is this distinction made? It is not in nature, but in relation and order. Declare then the order of the persons of the blessed Trinity. The first in order is the Father, than those that come from the Father, the Son who is the second, and the holy Ghost who is the third person in Trinity. How are these three distinguished by order and relation? The Father is of himself alone and of no other, the Son is of the Father alone begotten, the holy Ghost is of the Father and the Son proceeding; and the Father is called a Father in respect of the Son, the Son in respect of the Father, the holy Ghost in respect that he proceedeth from the Father and the Son; but the one is not the other, as the fountain is not the stream, nor the stream the fountain, but are so called one in respect of another, and yet all but one water. What then is the Father? Of the Father the first Person of the Trinity. The first person of the Trinity, who hath his being and foundation of personal subsistence from none other, and hath by communication of his essence eternally begotten his only Son of himself, Joh. 5. 27. & 14. 11. & 20. 17. Psal. 2. 7. Heb. 1. 3. How is it proved that the Father is God? By express testimonies of the Scriptures, and by reason drawn from the same. What are those express testimonies? John 17. 3. This is life everlasting to know thee to be the only God. Rom. 1. 7. Grace and peace from God the Father. Eph. 1. 3. Blessed be God the Father of our Lord Jesus Christ, etc. What are the reasons drawn from the word of God? That we are bidden to pray to him, Mat. 6. 6. 9 that he revealeth the mysteries, Mat. 11. 25. 27. suffereth his Son to shine, etc. Mat. 5. 45. How is it showed that he begat his Son of himself? In that he is called the brightness of his glory, and the engraven form of his person, Heb. 1. 3. and in that his generation being from eternity, there was no creature who might beget him. In what respects is he called the Father? 1t. In respect of his natural Son Jesus Christ, begotten of his own nature and substance, Mat. 11. 27. 1 Joh. 1. 14. 1 Joh. 4. 14. whence he is called the Father of our Lord Jesus Christ, Eph. 1. 3. 2ly In respect of his adopted sons whom he hath chosen to be heirs of heaven through the mediation of his natural Son Jesus Christ, Ephes. 3. 14. John 1. 12. Rom. 8. 14, 15. Mat. 6. 9 for as he is by nature the Father of Christ, so is he by grace to us that believe our Father also. What learn you from hence? To honour and obey him as a Father, and to be followers of God as dear children, Mal. 1. 6. 1 Pet. 1. 14. Eph. 5. 1. What other names are given in the Scripture to the first Person? The Father spoke most commonly in the old Testament, for in these last times he hath spoken by his Son, and he is called by these names. Jehovah; that is, I am that I am, without beginning or ending. Esa. 42. 8. Elohim; that is, mighty and strong. Adonah; that is, Judge, or in whose Judgement we rest. Lord of Hosts, because he hath Angels and men, and all creatures at command to fight for him, 1 Kings 19 14. The God of Jacob or of Israel, because he made a promise to Abraham, that he would be his God, and the God of his seed, and the Israelites were the seed of Abraham, Act. 3. 13. Hitherto of the Father; Of the other Persons of the Trinity in general. do the other Persons that are of the Father receive their essence or Godhead from him? They do, for howsoever in this they agree with the Father, that the essence which is in them is of itself uncreated and unbegotten, yet herein lieth the distinction that the Father hath his essence in himself, or originally, and from none other; the Son and the holy Ghost have the selfsame uncreated and unbegotten essence in themselves as well as the Father, (otherwise they should have had no true Godhead) but not from themselves. Essentia Filii est à seipso, & hac ratione dici potest Autotheos', persona tamen Filii non est à seipso, ideoque non potest hac ratione dici Autotheos': persona enim ejus genita est à Patre accipiendo ab eo essentiam ingenitam; that is, the essence of the Son is of himself, and for this cause he may be said to be God of himself; notwithstanding the person of the Son is not of himself, and therefore for this cause he cannot be said to be God of himself; for his person is begotten of the Father by receiving from him an unbegotten essence. If these Persons that come from the Father have a beginning, how can they be eternal? They have no beginning of time or continuance, but of order, of subsistence and offspring, and that from all eternity. Are you able to set down the manner of this eternal offspring? We find it not revealed touching the manner; and therefore our ignorance herein is better than all their curiosity, that have enterprised arrogantly the search hereof; for if our own generation and frame in our mother's womb be above our capacity, Ps. 139. 14, 15. it is no marvel if the mystery of the eternal generation of the Son of God cannot be comprehended. And if the wind which is but a creature be so hard to know, that a man knoweth not from whence it cometh, and whither it goeth, John 3. 8. it is no marvel if the proceeding of the holy Ghost be unsearchable. Thus much in general touching the Persons which come from the Father: Of the second Person in the Trinity. Now in special what is the Son? The second Person of the Trinity, having the foundation of personal subsistence from the Father alone, of whom by communication of his essence he is begotten from all eternity, Joh. 5. 26. Psalm. 2. 7. Prov. 8. 22, etc. Prov. 30. 4. What names are given unto him in this respect? First, the only begotten Son of God, Joh. 1. 14. & 3. 18. because he is only begotten of the nature and substance of the Father. Secondly, first-begotten, Heb. 1. 6. Rom. 8. 29. not as though the Father begat any after, but because he begat none before. Thirdly, the Image and brightness of his Father's glory, Heb. 1. 3. because the glory of the Father is expressed in the Son. But why is he called the Word? 1 Joh. 5. 7. & John 1. 1. He is called the Word, or speech, for so doth Logos more properly signify. First, because as speech is the birth of the mind, so is the Son of his Father. Secondly, as a man revealeth the meaning of the heart by the words of his mouth, so God revealeth his word by his Son, Joh. 1. 18. Heb. 1. 2. Thirdly, he is so often spoken of, and promised in the Scriptures, and is in a manner the whole subject of the Scriptures, Joh. 1. 45. How prove you that the Son is God? He is in the Scriptures expressly called God, and Jehovah, and likewise the essential properties, the works & actions of God are given to him, Esa. 9 6. & 25. 9 Zach. 2. 10, 11. Prov. 1. 22. Joh. 1. 1. & 20. 28. Rom. 9 5. Phil. 1. 6. Heb. 1. 8. 10. 1 John 5. 20. How do you prove it by his Works? His works were such as none could do but God; for, he made the world, which none could do but God, Heb. 2. 2. He forgave sins, which none can do but God, Mat. 9 2. He giveth the holy Ghost, which none can do but God, Joh. 15. 26. He maintaineth his Church, which he could not do if he were not God, Eph. 4. 11, 12. Can you prove the Son to be God by comparing the old Testament▪ and the New together? Yes; for what the old Testament speaks of Jehovah, which is God, that the new Testament applieth to Christ; as, First, David saith, Jehovah went up on high, and led Captivity captive, Psal. 68 16. Paul applieth it to Christ, Eph. 4. 18. Secondly, the Psalmist saith, Jehovah was tempted, Psalm. 95. 9 which Paul applieth to Christ, 1 Cor. 10. 9 Thirdly, Esay saith, Jehovah is the first and the last, Psal. 41. 4. this is also applied to Christ, Apoc. 21. 6. Fourthly, Esay saith, Jehovah will not give his glory to any other then to himself, Esa. 42. 8. but it is given to Christ, Heb. 1. 6. therefore Christ is Jehovah. For the understanding of the generation of the Son, show me the divers manners of begetting. There is two manners of begetting: the one is carnal and outward; and this is subject to corruption, alteration and time; the other is spiritual, and inward, as was the begetting of the Son of God, in whose generation there is neither corruption, alteration, nor time. Declare then after what manner this spiritual generation of the Son of God was, and yet in sobriety, according to the Scriptures. For the better finding out of this mystery, we must consider in God two things: First, that in God there is an understanding, Psal. 139. 2. Secondly, we must consider how this understanding is occupied in God. Declare after what manner it is in God. This understanding is his very being, and is everlastingly, and most perfectly occupied in God. Whereupon doth God's understanding work? Upon nothing but itself, and that I prove by reason, for God being infinite and all in all, it cannot meet with any thing but himself. What work doth this understanding in God effect? It doth understand and conceive itself: for as in a glass a man doth conceive and beget a perfect image of his own face, so God in beholding and minding of himself, doth in himself beget a most perfect and most lively image of himself, which is that in the Trinity which we call the Son of God. Where do you find that the Son is called the perfect Image of God? Heb. 1. 3. He is called the brightness of his glory, and the engraven form of his Person, which is all one. What mean you by engraven Image? That as wax upon a seal hath the engraven form of the seal, so the Son of God which his Father hath begotten of his own understanding, is the very form of his Father's understanding, so that when the one is seen, the other is seen also. Why then he is Understanding itself, for so is his Father? Yea, he is so, and he saith so of himself; I have Counsel and Wisdom, I am Understanding, Prov. 8. 14. But where find you that he was begotten? He saith so himself, in the name of Wisdom, in these words, When there was no depths than was I begotten, before the Mountains and Hills were settled was I begotten, Prov. 8. 24, 25. Yea, he was made the Son of God when he was born of the Virgin Mary; was he not? He was indeed then the Son of God, but he was not then made the Son of God. When then was he made the Son of God? He was never made in time, for he was begotten of the substance of his Father from all eternity without beginning or ending. How prove you that the Son of God was not made, but begotten eternally of the substance of his Father? I prove it, first, by scripture, for he saith no less himself; I was set up from everlasting, from the beginning and before the earth, Prov. 8. 23. and therefore he prayed that he might be glorified of his Father with the glory which he had with his Father before the world. Secondly, I prove it by reason, for God's understanding is everlasting, therefore the second Person which it begetteth, is so too; for the Father in his understanding did not conceive any thing less than himself, nor greater than himself, but equal to himself. Although the Son of God be from everlasting, yet he is not all one with the Father, is he? Yes that he is, and yet not joined with his Father in heaven as two Judges that sit together on a Bench, or as the seal and the wax, as some do grossly imagine, but they are both one without parting (John 10. 30.) or mingling, whereupon I conclude, that whatsoever the Father is, the Son is the same, and so consequently that they be coeternal, coequal, and coessential. Men by reason do conceive, and beget reason, what difference is there between the conceiving of understanding in men, and the conceiving of understanding in God? There is great difference; for, first, this conceiving in men proceedeth of sense or outward imagination, which is an outward thing for reason to work upon, as wood is to fire, but God the Father of himself, begetteth and conceiveth himself, and still in himself, as John saith, the only begotten Son which is in the bosom of the Father, Joh. 1. 18. Secondly, in men, the thing which is understood, and the understanding itself is not all one, but in God it is all one. What reason have you for this? The reason is, because only God is altogether life, and his life is altogether understanding, and his understanding is the highest degree of life, and therefore he hath his conceiving and begetting most inward of all. What mean you when you say most inward of all? I mean that the Father conceiveth of himself, and in himself, and his conceiving is a begetting, and his begetting abideth still in himself, because his understanding can no where meet with any thing, but that which he himself is, and that is the second subsistence in the Trinity which we call Everlasting Son of God. Now let me hear what the holy Ghost is, Of the third Person in the Trinity. and how he proceedeth from the Father and the Son. For the understanding of this matter we must consider two things. First, that in the essence of God besides his understanding there is a will. Secondly, what be the properties of this will in God, Esa. 46. 10. What are the properties of Gods will? First, it applieth his power when, where, and how he thinks good, according to his own mind. Secondly, it worketh everlastingly upon itself as his understanding doth. What do you gather by this? That because it hath no other thing to work upon but itself, it doth delight itself in the infinite good which it knoweth in itself, for the action of the will is delight and liking. And what of that? That delight which God or his will hath in his own infinite goodness doth bring forth a third Person or subsistence in God, which we call The holy Ghost. What is that same third subsistence in God? The mutual kindness and lovingness of the Father and the Son. What mean you by this mutual lovingness and kindness? The Father taketh joy and delight in the Son or his own Image conceived by his understanding, and the Son likewise rejoiceth in his Father as he saith himself; Prov. 8. 3. and the reason thereof is this, the action of the will when it is fulfilled is love and liking. What resemblance can you show thereof in some thing that is commonly used amongst us? When a man looketh in a glass, if he smile, his image smileth too, and if he taketh delight in it, it taketh the same delight in him, for they are both one. If they be all one then there are not three beings? The face is one being, the image of the face in a glass is another being, and the smiling of them both together is a third being; and yet all are in one face, and all are of one face, and all are but one face. And is it so in God? Yea, for even so the understanding which is in God is one being, the reflection or image of his understanding which he beholdeth in himself as in a glass is a second being, and the love and liking of them both together by reason of the will fulfilled is a third being in God, and yet all are but of one God, all are in one God, and all are but one God. Which of these three is first? There is neither first nor last, going afore or coming after, in the essence of God, but all these as they are everlasting, so they are all at once and at one instant, even as in a glass the face and the image of the face, when they smile, they smile together, and not one before, not after another. What is the conclusion of all? As we have the Son of the Father by his everlasting will in working by his understanding; so also we have the holy Ghost of the love of them both by the joint working of the understanding and will together; whereupon we conclude three distinct Persons or in-beeings (which we call the Father, the Son, and the holy Ghost) in one spiritual, yet unspeakable substance, which is very God himself. But what if some will be yet more curious to know how the Son of God should be begotten, and how the holy Ghost should proceed from the Father and the Son, how may we satisfy them? Well enough; for if any will be too curious about this point, we may answer them thus, Let them show us how themselves are bred and begotten, and then let them ask us how the Son of God is begotten; and let them tell us the nature of the spirit, that beateth in their pulses, and then let them be inquisitive at our hands for the proceeding of the holy Ghost. And what if they cannot give us a reason for the manner of their own being, may they not be inquisitive for the manner of Gods being? No; for if they must be constrained to be ignorant in so common matters which they daily see and feel in themselves, let them give us leave to be ignorant not only in this, but in many things moe which are such as no eye hath seen, nor ear hath heard, nor wit of man can conceive. Let us now hear out of the Scriptures what the holy Ghost is? He is the third Person of the Trinity by communication of essence, eternally proceeding from the Father and from the Son. Are you able to prove out of the Scripture that the holy Ghost is God? Yes; because the many properties and actions of God are therein given to him as to the Father and to the Son. Let us hear some of those proofs. 1t. Gen. 1. 2. the work of Creation is attributed to the Spirit of God. 2ly. Esa. 61. 1. the Spirit of the Lord God is said to be upon Christ, because the Lord anointed him, etc. 3ly. 1 Cor. 3. 17. and 2 Cor. 6. 16. Paul calleth us Gods Temples, because the Holy Ghost dwelleth in us, Saint Augustine in his 66. Epistle to Maximinus saith it is a clear argument of his Godhead, if we were commanded to make him a Temple but of timber and stone, because that worship is due to God only, therefore now we must much more think that he is God, because we are not commanded to make him a temple, but to be a temple for him ourselves. What other reason have you out of the Scripture? Peter reproving Ananias for lying to the Holy Ghost, said, that he lied not to men, but to God, Acts 5. 3, 4. Have you any more reasons from the Scripture? Yea, two more, one from Saint Paul, and another from Saint Paul and Esay together. What is your reason from Saint Paul? When he showeth how many sundry gifts are given to men, he saith that one and the selfsame Spirit is the distributer of them all, therefore he is God, for none can distribute those gifts which Paul speaks of but God, 1 Cor. 12. ver. 6. 11. What is your reason from Esay and Saint Paul together? Esay saith in the Chapter 6. 9 I heard the Lord speaking, which place Paul expoundeth of the Holy Ghost, Acts 28. 25. But how can you prove out of the Scriptures that the Holy Ghost is God proceeding from the Father and the Son? First, John 15. 26. When the Comforter is come whom I will send unto you from the Father, even the spirit of truth which proceedeth from the Father, he shall testify of me: That he proceedeth from the Father is here expressly affirmed, that he proceedeth from the Son is by necessary consequence employed, because the Son is said to send him, as John 14. 26. The Father is said to send him in the Son's name, by which sending the order of the persons of the Trinity is evidently designed, because the Son is of the Father, and the Father is not of the Son; therefore we find in Scripture that the Father sendeth his Son, but never that the Son sendeth his Father. In like manner because the Holy Ghost proceedeth from the Father and from the Son, we find that both the Father and the Son do send the Holy Ghost, but never that the Holy Ghost doth send either Father or Son. Secondly, John 16. 15. the Son saith of the Holy Ghost, all things that the Father hath are mine, therefore said I that he shall take of mine, and shall show it unto you. All things that the Father hath, the Son receiveth from him as coming from him, and so whatsoever the Holy Ghost hath, he hath it not of himself vers. 13. but from the Son, and so from the Father, as a person proceeding as well from the one as from the other. Thirdly, Gal. 4. 6. God hath sent forth the Spirit of his Son into your hearts: As the Holy Ghost is called the Spirit of the Father, Esa. 48. 16. The Lord and his Spirit hath sent me; so is he here also called the Spirit of the Son, and Rom. 8. 9 the Spirit of God, and the Spirit of Christ. Now, if the spirit of man in whom there is no perfection be all one with man, much more the Spirit of the Father is all one with the Father, and the Spirit of the Son is all one with the Son, and so the Holy Ghost with the Father and the Son is the same in deity, dignity, eternity, operation, and will. Why is the third Person called the Spirit? Not only because he is a spiritual (that is) an immaterial and pure essence, (for so likewise is the Father a Spirit, and the Son as well as he) but first in regard of his person, because he is spired, and as it were, breathed both from the Father and the Son, that is to say, proceedeth from them both. Secondly, in regard of the creatures, because the Father and the Son do work by the Spirit, who is, as it were, the breath of grace which the Father and the Son breatheth out upon the Saints, blowing freely where it listeth; and working spiritually for manner, means, and matter, where it pleaseth, John 20. 22. Psal. 33. 6. John 3. 8. Acts 2. 2, 3, 4. 1 Cor. 2. 12, 13. Why is he called the Holy Ghost? Not only because of his essential holiness as God, (for so the Father and the Son also are infinitely holy as he) but because he is the author and worker of all holiness in men, and the sanctifier of God's children. Why doth not the Father and the Son sanctify also? Yes verily, but they do it by him, and because he doth immediately sanctify, therefore he hath the title of Holy. What other titles are given unto him in the word of God? The Holy Ghost (who is the Spirit of the Father) speaking in the old Testament, hath these names and properties. First, the good Spirit, because he is the fountain of goodness, Psal. 143. 10. Secondly, the Spirit of God, because he is God, 1 Sam. 11. 6. Thirdly, the finger of God, because God worketh by him as a man by his hand, Luke 11. 20. Fourthly, the Comforter, because he strengtheneth the weak hearts of his Saints, John 20. 26. Fiftly, the spirit of Adoption, because he assureth our hearts, that we be the adopted Saints of God. Rom. 8. 15. Sixtly, the spirit of love, power, sobriety, wisdom, etc. because it worketh all these things in us, 2 Tim. 1. 6, 7. Esa. 11. 2. What are the special comforts which the children of God receive from the holy Ghost? He is in their hearts the pledge of Christ's presence, joh. 14. 16, 17, 18. 26. The witness of their Adoption, Rom. 8. 15, 16. The guide of their life, Joh. 16. 13. The comforter of their soul, Joh. 14. 26. & 15. 26. & 16. 13. The seal of their Redemption, Eph. 1. 13. & 4. 30. And the first fruits of their salvation, Rom. 8. 23. But how are you assured that you have the Spirit? How to know that we have the Spirit. Because it hath convinced my judgement, Joh. 16. 18. converted my soul, Act. 26. 18. Esa. 61. 1. and having mixed the word with my faith, Heb. 4. 2. it is become as life to quicken me, Joh. 6. 63. as water to cleanse me, Ezek. 36. 25. as oil to cheer me, Heb. 1. 9 as fire to melt and refine me, How to keep the Spirit. Mat. 3. 11. And how may you keep the Spirit now you have it? By nourishing the good motions and means of it, 1 Thess. 5. 17, 18. 20. being fearful to grieve, quench, resist, or molest it, Eph. 4. 30. 1 Thess. 5. 19 Acts 7. 51. and careful to be led by it, and show forth the fruits of it, Rom. 8. 1. 14. Gal. 5. & 18. 22. Thus much of the three Persons severally, what now remaineth more to be spoken of the mystery of the Trinity? To set down briefly what be the things common wherein the three Persons agree, Things common to the three persons. and what be the things proper to each of them, whereby they are distinguished one from another. What are the things wherein the three Persons do communicate? They are considered in regard either of themselves, or of the creatures. In what they all agree. What are they in regard of themselves? They agree one with another in nature, being, life, time, dignity, glory, or any thing pertaining to the divine Essence; for in all these they are one and the same, and consequently, Coessential, Coequal, and Coeternal. What mean you when you say they be Coessential? 1. Coc-essentiall. That they be all the selfsame substance or being, having one individual essence or deity common to them all, and the selfsame in them all. What mean you when you say they be Coequal. 2. Coequal. That as they agree in deity, so they agree in dignity, being of one state, condition, and degree; and the one having as great excellency and Majesty every way as the other: therefore their honour and worship is equal and alike; and one of them is not greater nor more glorious than another, John 5. 18. 23. Apoc. 5. 12, 13. What mean you when you say that they be Coeternal? 3. Coeternal, That one was not before another in time, but that one hath been of as long continuance as another, and all of them have been and shall be forever (as being all of one selfsame everlasting continuance.) How prove you this? John 1. 1. In the beginning was the word, etc. and at that time the three Persons spoke, Gen. 1. 26 Let us make man, etc. Heb. 13. 8. Jesus Christ yesterday, to day, and the same for ever. How can there be this equality betwixt the three Persons of the Trinity, seeing the Father is the first, the Son the second, the Holy Ghost the third? Because every one of them is perfect God, who is infinite, eternal, and incomprehensible. Have they all three one will likewise? They have, and therefore they will all one and the same thing without any crossing, contradiction or varying in themselves, as the Son himself said, John 8. 29. I do always those things that please him, viz. the Father. Is there nothing else to be said of the Communion of the three Persons betwixt themselves? Yes, that first one is in another and possesseth one another; the Father remaineth with the Son, the Son with the Father, the Holy Ghost in and with them both. Prov. 8. 22. John 1. 1. & 14. 10. 14. 20. They have glory one of another from all eternity. John 17. 5. They delight one in another, and infinitely rejoice in one another's fellowship, the Son being the delight of his Father, the Father of the Son, and the Holy Ghost of both. Prov. 8. 30. What things have they common in regard of the creatures? All outward actions, as to decree, to create, to order, govern, and direct, to redeem, to sanctify, are equally common to the three Persons of the Trinity; for as they are all one in nature and will, so must they be also one in operation, all of them working one and the same thing together, Gen. 1. 26. John 5. 17. 19 What are the things proper to each of them? Things proper to each of the Persons. They likewise are partly in regard of themselves, and partly of the creatures, whereby the distinction of them is conceived; partly in relation and order of subsistence betwixt themselves, and partly in order and manner of working in the creatures. What things are proper to each of them in regard of themselves? First, in manner and order of being, the Father is the first Person, having his being from himself alone, and is the fountain of being to the other Persons; the Son is the second, having his being from the Father alone, and in that respect is called the Light, the Wisdom, the Word, and the Image of the Father. The Holy Ghost is the third, having his being from them both; and in that respect is called the Spirit of God, of the Father, and of Christ. Secondly, in their inward actions and properties, the Father alone begetteth; and so in relation to the second Person is called the Father; the Son is of the Father alone begotten; the Holy Ghost doth proceed both from the Father and the Son. What is proper to each of them in regard of the creatures? First, the original of the action is ascribed to the Father, John 5. 17. 19 the wisdom and manner of working to the Son, John 1. 3. Heb. 1. 2. the efficacy of operation to the Holy Ghost, Gen. 1. 2. 1 Cor. 12. 11. Secondly, the Father worketh all things of himself in the Son by the Holy Ghost, the Son worketh from the Father by the Holy Ghost, the Holy Ghost worketh from the Father and the Son. Having spoken of the first part of Divinity, which is of the nature of God, it followeth that we speak of his Kingdom, which is the second. What is the Kingdom of God? Of the Kingdom of God. His universal dominion over all creatures, whereby he dispenseth all things externally according to his own wisdom, will and power: or an everlasting Kingdom appointed and ruled by the counsel of his own will, Luke 1. 33. Esa. 9 7. Dan. 2. 44. Es. 40. 13. Psal. 99 1. & 115. 3. Rom. 11. 34, 35, 36. Eph. 1. 11. Esa. 44. 24. & 45. 27. Wherewith doth he reign and rule? Principally by his own powerful Spirit, which none can resist. What end doth he propound unto himself in his Kingdom? His own glory, Rom. 11. 36. Psal. 97. 6. Esa. 48. 11. Eph. 1. 12. 14. What is that about which his Kingdom is occupied? All things visible and invisible. When shall it end? Never, either in this world or in the world to come, Psal. 145. 13. What manner of Kingdom is it? A righteous Kingdom, Psal. 45. 6, 7. & 97. 2. What instructions are you to gather out of the doctrine of the Kingdom of God? They are expressed in the 99 Psalm; in the beginning whereof the Prophet speaketh in this manner; 1. The Lord reigneth, which teacheth us that God alone hath, and exerciseth sovereign and absolute Empire over all; and that he admitteth no fellow-governour with him. Let the people tremble, showing that all nations and sorts of people should tremble, forasmuch as he alone is able to save and to destroy; for if men tremble under the Regiment and Kingly rule of men, how much more ought they to tremble under the powerful Kingdom of God, which hath more power over them then they have over their Subjects? This trembling, doth it stand only in fear? No, but in reverence also, that that which we comprehend not in this Kingdom with our reason, we reverence and adore. What learn you thereby? That we submit ourselves to his Kingdom erected amongst us. That we presume to know nothing but that he teacheth us; to will nothing but what he biddeth us; to love, hate, fear, and affect nothing but what he requireth. What doth follow in this 99 Psalm? Vers. 1, 2. He sitteth between the Cherubims, let the earth be moved; the Lord is great in Zion, and he is high above all the people. Whence we learn, that although all the world roar and fret, yet we should not fear, because the Lord is greater; (Ps. 39 1. 4. & 97. 1.) Vers. 3. They shall praise thy great and fearful name, for it is holy: which showeth that God ought to be magnified because he is great and fearful, and yet holy, and holiness itself. Ver. 4. The King's strength also loveth Judgement, Thou dost establish Equity, Thou executest Judgement, and Righteousness in Jacob: whereby we learn this comfort from Gods reigning, that when we are wronged and oppressed by tyranny of men, we may have our recourse to the just and righteous Judgement of God which is the righteous Judge of the world. (Eccl. 5. 7, 8.) Vers. 5. Exalt ye the Lord our God etc. out of the might, and Majesty, and holiness of the Lord, we should learn to extol him with praises. Ps. 145. 11, 12. Seeing God is without beginning, what did he in that infinite space, which was ere the world was made; it being unbeseeming the Majesty of God to be idle and unoccupied all that time? It behoveth us to think that he did things agreeable to his divine nature, but we should be evil occupied in the search of them further than himself hath made them known, which made an ancient Father to give this answer to a curious inquirer of God's doings before he made the world, That he was making hell for those that should trouble themselves with such vain and idle questions. August. lib. 1. Confess. Chap. 12. What is that he hath revealed unto us concerning that he did before the beginning of the world? Besides the inward works of the three Persons of the blessed Trinity (whereof we have spoken) and the mutual delights which they took one in another, and glory which they gave one to another; this external act of his is revealed unto us in the Scriptures, that he hath in himself decreed all things; together with all the circumstances of all things which have or shall be done from the beginning of the world unto the end thereof. What then be the parts of God's Kingdom? The parts of God's Kingdom. The decree determining all things from all eternity, and the execution thereof fulfilling the same in time; for as from eternity he decreed, so in time and everlastingly he accomplisheth all things unto the full execution of that his decree. 1 Cor. 2. 16 Eph. 1. 11. Acts 4. 28. Psal. 99 4. & 135▪ 6. So that the first is an eternal, the second a temporal work of God. What is the decree? Of God's Decree. It is that Act whereby God from all eternity according to his free will did by his unchangeable counsel and purpose, fore-appoint and certainly determine of all things together with their causes, their effects, their circumstances and manner of being, to the manifestation of his own glory, Psal. 99 4. Mat. 10. 29. Rom. 9 20, 21. & 11. 36. Prov. 16. 4. Eph. 1. 4. 11. Acts 2. 23. Jer. 1. 5. 15. What gather you of this, that God's decree is defined by his most perfects w●ll? First, that the things which he decreeth are most perfectly good. Secondly, that we must not subject his decree to our shallow and base capacity, or measure it by our reason, considering that the will of God from whence the decree cometh, is unsearchable. What be the parts or kinds of God's decree? That which God hath decreed concerning all his creatures generally for the declaration of his power, wisdom, and goodness in their creation and preservation; and that which he hath decreed specially touching the good or evil of the chief or reasonable creatures, Angels and Men, to declare the glory of his grace and justice. What note you in the former? That God according to his good pleasure hath most certainly decreed every (both) thing and action, whether past, present, or to come; and not only the things and actions themselves, but also all their circumstances of place and time, means, manner, and end; so that they shall not come to pass in any other place or time than he hath ordained; and then and there, they shall come to pass necessarily: Psalm. 99 4. Acts 27. 20, 21, 22, 23, 24, 25, 26, 27. 31, 32, 33, 34. Doth this necessity take away freedom of will in election, or the nature and property of second causes. No, but only brings them into a certain order, that is, directeth them to the determined end, whereupon the effects and events of things are contingent or necessary, as the nature of the second cause is; so Christ according to his Father's Decree died necessarily, Acts 17. 3. but yet willingly, and if we respect the temperature of Christ's body, he might have prolonged his life, and therefore in this respect may be said to have died contingently. What consider you in the especial decree, which concerneth the good or evil of the principal creatures? The fore-appointment of their everlasting estate and of the means tending thereunto, the former whereof is called Predestination. What is Predestination? Of Predestination. It is the special decree of God, whereby he hath from everlasting freely and for his own glory fore-ordained all reasonable creatures to a certain and everlasting estate of glory in heaven, or shame in hell. What creatures come within this decree? Both Angels, 1 Tim. 5. 21. Matth. 25. 41. and Men, 1 Thess. 5. 9 Rom. 9 13. 22, 23. 1 Pet. 2. 8. Eph. 1. 5. John 17. 12. 22. Exodus 33. 14. What is the cause of this decree? Only the mere will and free pleasure of God to dispose of his own work as he will, Rom. 9 21. Jer. 5. 14. & 18. 22. Esay 64. 8. What manner of decree is this? It is a deep and unsearchable, an eternal and immutable decree, Rom. 11. 32. Eph. 1. 4. Is this decree certain and unchangeable? Yea, it must needs be so, because it is grounded on the eternal and unchangeable will of God, and therefore there is a certain number of the elect and reprobate known only to God which cannot possibly be increased or diminished, John 13. 18. 2 Tim. 2. 19 How then doth Moses wish himself to be blotted out of the book of life? Exod. 32. 32. He speaketh conditionally, if it were possible, to declare his love to God's glory and his people as Paul did, Rom. 9 3. But if God's decree cannot be altered, than we may be secure, and not care how we live? No more than we may neglect and forsake our meat and drink, because the term of our life is fore-appointed: the end and the means are joined together of God, and cannot be separated by any man. What are the parts of Predestination? Parts of Predestination, Election. Reprobation. Election. Election and Reprobation, 1 Thess. 5. 9 Rom. 9 13. 22, 23. What is Election? It is the everlasting predestination or fore-appointing of certain Angels and Men unto everlasting life and blessedness for the praise of his glorious grace, and goodness, 1 Tim. 5. 21. Joh. 15. 16. Rom. 9 22, 23. Eph. 1. 4, 5, 6. 9 Is there no cause, reason, or inducement of election in the elected themselves? None at all; it is wholly of freegrace, without respect of any goodness that God foresaw in us, 2 Tim. 1. 9 Rom. 9 16. Phil. 2. 13. Eph. 1. 9 for otherwise man should have whereof he might glory in, and of himself, as having discerned himself from others, and God should not be the cause of all good, nor should his counsel be incomprehensible. Is not Christ the cause of our Election? No; not of God's decreeing of it, (for that he did of his own freewill) but of the execution of it; that is, our salvation is for and through Christ. What tokens have we of our Election? A true faith and a godly life. What use are we to make of our Election? First, it is our great comfort, that our salvation standeth by God's eternal decree that cannot be changed, and not in ourselves that daily might lose it. Secondly, it showeth Gods infinite mercy, that before we were, or had done good or evil, he elected us rather than others as good as we. Thirdly, it should make us love God all our life to our uttermost, for his love to us. Fourthly, it is a help against all temptations of Satan, or our doubting nature, and also against all afflictions and contempt of the world, Rom. 8. 38, 39 Fiftly, it serveth to humble us, that we had nothing of ourselves for our salvation, but it freely came from God. What is Reprobation? Reprobation. It is the eternal predestination or fore-appointment of certain Angels and men unto everlasting dishonour and destruction; God of his own freewill determining to pass them by, refuse or cast them off, and for sin to condemn and punish them with eternal death, Prov. 16. 4. Exod. 9 16. Rom. 9 17. 22. 2 Tim. 2. 20. Mat. 25. 41. Is not sin the cause of Reprobation? No; for then all men should be reprobate, when God foresaw that all would be sinners; but sin is the cause of the execution of Reprobation, the damnation whereunto the wicked are adjudged being for their own sin. Is there no cause then of Reprobation in the Reprobate? None at all, in that they rather than others are passed by of God; that is wholly from the unsearchable depth of Gods own freewill and good pleasure. But is not God unjust in reprobating some men, and electing others, when all were alike? No; for he was bound to none, and to show his freedom and power over his creatures he disposeth of them as he will for his glory; as the Potter is not unjust in making of the same clay sundry vessels, some to honour, and some to dishonour. Doth Predestination only come within the compass of God's decree, and not the means also of accomplishing the same? Yes; the means also comes within this decree, as the Creation and the fall of the reasonable creatures. If God hath decreed the works of the wicked, must not he of force be the author of sin and evil? God is not the cause of sin and evil which he forbiddeth and condemneth, but Satan and man; yet God in his secret will hath justly decreed the evil works of the wicked (for if it had not so pleased him, they had never been at all) for most holy ends, both of his glory and their punishment, as may be seen in the Jews crucifying of Christ, Acts 2. 23. and joseph's selling into Egypt, Gen. 45. 7. & 50. 20. For the thing that in itself by reason of Gods prohibiting of it is sin; in respect of God's decreeing of it for a holy end, comes in the place of a good thing, as being some occasion or way to manifest the glory of God in his justice and mercy; for there is nothing sin as God decreeth it or commandeth it, neither is there any thing of itself absolutely evil; (1 Pet. 3. 17.) But because God hath forbidden it, therefore it is evil, and only unto them unto whom God hath forbidden it: as Abraham killing of Isaac being commanded of God was to be obeyed, and sin it were to have disobeyed it, which otherwise by reason of God's commandment forbidding to kill was a sin; for God forbiddeth not things, because they are of themselves, and first evil, but therefore are they to man evil, because God hath forbidden them; for all sin is a transgression of a law, and God doth in heaven and in earth whatsoever pleaseth him, neither is there any greater than he to command him. So much of the decree or purpose of God; what is the execution of it? Execution of God's decree. Creation. Providence. It is an action of God effectually working all things in their time according to his decree, Eph. 1. 11. Acts 4. 28. What are the parts of the execution? Creation, and Providence, Psal. 33. 6, 7. 9 10, 11. & 146. 6, 7. Jer. 10. 12. What is Creation? Creation in general. It is the execution of God's decree, whereby of nothing he made all things very good, Gen. 1. 1. 7. Heb. 11. 3. How many things in general are you to know concerning the Creation? The causes, and the adjuncts; in the former whereof we are to consider the author or efficient cause, the matter, the form or manner, and the end; in the latter the goodness of the creatures, and the time of their Creation. Who is the Author of this wonderful work? God alone. How doth that appear? Not only by the plain and manifold testimonies of holy Scripture, but also by light of reason well directed; for reason teacheth, that there must needs be a first cause of all things, from whence they proceed, not only as they are this or that, but simply as they are; that all perfections which are in other things by participation should be in it essentially, and that the same must be of infinite wisdom in that all things are made and ordered unto so good purposes as they are, none of which things can agree to any but to God alone, whence it is that the Apostle Paul, Acts 14. 15. & 17. 24. doth point out God to the Heathen by his work above other. Is not Creation then an article of faith above reason? Yes; in regard of the time and manner of it, as likewise in respect of a full and saving assent unto it with comfort. Is the Father alone to be held the Creator of all things? No; but together with him the Son also, and the holy Ghost, for so S. John testifieth, that by Christ the eternal Word and Wisdom of God all things were made, & without him was made nothing, Joh. 1. 3. In like manner S. Paul teacheth, that by him all things were created in heaven and in earth, both things visible and invisible, whether they be Thrones, or Dominions, or Principalities, or Powers, by him, and for him they were all created, Col. 1. 16. Moses also declareth, that the Spirit of the Lord moved upon the waters, sustaining and holding up, and as it were brooding (for that metaphor he useth) the unformed matter to bring forth the most comely and beautiful forms of all things, Gen. 1. 2. Did not the Angels create some creatures at the beginning? or cannot Man or the Devils now create creatures? No; Creation is a work of God which only he is able to do, and therefore whatsoever the Devil or Judges like the Sorcerers of Egypt, seem to do, it is nothing but a delusion of the senses, as the Devil himself confesseth, Mat. 4. and the Sorcerers, Exod. 4. What, was there not something before the Creation, as the first matter of all things, or space, or the time, in which this world was made? No; for then there should be something eternal as well as God. Whereof then were all things made? Of nothing, that is, of no matter which was before the Creation. How doth that appear? Because they are said to have been made in the beginning, Gen. 1. 1. that is, when before there was not any thing but God the Creator, and before which there was no measure of time by men or Angels. How and in what manner did God create all things? By no means or instruments, (which he needeth not as man doth) but by his powerful word, that is, by his only will, calling those things that are not as though they were, Heb. 11. 3. Rom. 4. 17. Ps. 148. 5. Was that Word by which he made all things, Christ his Son? All things indeed that were made were made by the Son, the second Person of the Trinity, Joh. 1. 3. Col. 1. 16. Heb. 1. 2. yet that word mentioned in the 1. Gen. where it is written, that the Lord said, Let there be light, etc. was God's command, which then had beginning, whereas the Son was from all eternity. To what end were all things created? For God's glory, Prov. 16. 4. How doth the glory of God appear in them? First, his eternal power and Godhead is seen in raising all things out of nothing by his word alone, Esay 40. 12. Rom. 1. 20. Jer. 10. 12. & 51. 15. Secondly, his infinite wisdom is made known by them, Psal. 104. 24. Jer. 10. 12. & 51. 15. Thirdly, his goodness unto all his creatures is hereby manifested, which is very excellently set out by the Prophet in the 104. Psalm. Fourthly, his infinite authority doth appear by them. What uses then are we to make of the Creation? Uses of the Creation. First, we are thereby taught to discern the true God from all Heathen and Idol gods in the world, Esay 45. 6, 7. Jer. 10. 11, 12. for nothing in heaven and earth can give a being to a creature but God. Secondly, we are to weigh them and learn their properties, Eccles. 7. 25. Thirdly, we should learn to give God glory for them, Rev. 4. 11. Psal. 92. 5. where it is made one end of the Sabbath, Ps. 104. throughout. Fourthly, we are to gather comfort to ourselves from hence, That resting upon this faithful Creator our hope needs not fail us so long as either heaven or earth have any help for us, 1 Pet. 4. 19 Esa. 37. 16, 17. What doth the Scriptures teach us concerning the goodness of the creatures? That God made all them in such excellency of perfection for their being, working, order and use, that himself did fully approve of them, and so establish them, Gen. 1. 31. which established order is that which is called Nature. In how many things doth the goodness of the creatures consist? In three: First, in perfection of their nature. Secondly, in their properties and qualities, whereby they are able to do those things for which they were created. Thirdly, in their uses unto man. How manifold is that good which men receive by them? Threefold: First, profitable good. Secondly, pleasant good. Thirdly, honest and Christian good. How were all things made good when we see there be divers kinds of Serpents, and noisome and hurtful beasts? That they are hurtful, it cometh not by the nature of their creation, in regard whereof they at the first should only have served for the good of man. What do you note in the time of their Creation? The beginning and the continuance thereof. Might not the world have been before all time even from eternity? No, for absolute eternity belongeth only to God, neither could any thing that is subject to time be after an infinite succession of other things. What say you then to Aristotle accounted of so many the Prince of Philosophers, who laboureth to prove that the world is eternal? Wherein he laboureth to find out a point of wisdom which he had learned of none other that was before him, he therein bewrayeth his greatest folly; for his chiefest reason being grounded upon the eternity of the first mover, is of no force to prove his most absurd position, seeing God as he is Almighty, and always able to do what he will, so is he most free, and not bound to do all that he can, but what, when, and how it pleaseth him. But seeing Aristotle was enforced by reason to acknowledge God to be the first mover, even against his will, (for it seemed that he endeavoured as much as he could to quench the light of divine knowledge shining in his face, or obstinately to close his eyes against the same) and yet not only spoiled God of the glory of his Creation, but also assigneth him to no higher office than is the moving of the spheres, whereunto he bindeth him more like to a servant than a Lord, the Judgement of God uttered by S. Paul, Rom. 1. 21. is most notoriously showed upon him, in that he knowing God, did not glorify him, nor give him thanks, but became vain in his disputations, and his foolish heart was darkened; while he professed wisdom, he was made a fool, approving Idolatry, and that wickedness which the Apostle there showeth to be a just punishment of Idolatry, and nature itself abhorreth; Arist. Polit. lib. 7. cap. 6. & lib. 2. cap. 8. How long is it since God did create the world? Four thousand years before the birth of our Saviour Christ, and so about 5614 years before this time. Why is the order of the years of the world so carefully set down in the Scripture? To convince all Heathen that either thought that the world was without beginning, or that it began Millions of years before it did. To give light to all sacred Histories of the Bible. To show the time of the fulfilling of the Prophecies which God foretold. But why was not the world made sooner? Saving the hidden wisdom and free pleasure of the Maker therein appeareth the free power of God to make or not to make, and his absolute sufficiency within himself, as having no need of any external being, only creating that he might communicate & manifest his goodness. How long was God creating the world? Six days and six nights. Why was he creating so long, seeing he could have perfected all the creatures at once and in a moment? First, to show the variety, distinction and excellency of his several creatures. Secondly, to teach us the better to understand their workmanship, even as a man which will teach a child in the frame of a letter, will first teach him one line of the letter, and not the whole letter together. Thirdly, to admonish us, that we are bound to bestow more time in discerning and knowing them then we do. Fourthly, that we might also by his example finish our work in six days. Fiftly, that we might observe, that many of the creatures were made before those which are ordinarily their causes, and thereby learn, that the Lord is not bound to any creature, or to any means: thus the sun was not created before the fourth day, and yet days which now are caused by the rising of the sun were before that; so trees and plants were created the third day, but the Sun, Moon, and Stars, by which they are now nourished and made to grow, were not created till after the third day. Hitherto of the creation in general, The creation of the particular creatures. what are the particular creatures? The world and all things therein, Acts 17. 24. or the heavens, and the earth, and all the host of them. Gen. 2. 1. How many heavens are mentioned in the Scriptures? The Heavens. Three: the first is the air wherein we breathe, the birds do fly, and the snow, rain, frost, hail and thunder are begotten, Matth. 6. 26. Gen. 7. 11. The second is the sky, wherein the Sun, the Moon, and the Stars are placed; Gen. 1. 14, 15. Deut. 17. 3. The third, wherein the Angles, and the souls of the Saints from hence departed are now in; 2 Cor. 12. 2. Mat. 18. 10. Mark. 12. 25. What understand you by the earth? The lowest part of the world, Of the earth. containing the globe of the land and the waters. What mean you by the host of them? All the creatures which the Lord made to have their beginning and being in them, Psal. 103. 20, 21. 148. 2. etc. Deut. 17. 3. Joel 2. 10, 11. How are the creatures distinguished? Into visible, and invisible; Col. 1. 16. What are the things invisible? Of the invisible creatures. The third heaven, The third heaven and Angels. and the Angels placed therein. Why is there no more express mention in the first of Genesis, of the creation of these, especially being creatures in glory so far passing others? 1. They are not expressly mentioned, because Moses setteth forth the things that are visible; and therefore doth not only pass them by, but also minerals and other things enclosed in the bowels of the earth. 2. Some respect also might be had of the weakness and infancy of the Church at that time; God did first teach them more plain and sensible things, and as they grew in knowledge, he afterwards revealed other things unto them; but that they were (in one of the six days) created, it is most evident by Heb. 11. 10. Psal. 103. 20. & 148. 2. 5. Col. 1. 16. In which of the six days were they created? Though it be not so plainly revealed in Scripture, yet it may be gathered by Gen. 1. 1. (where under the term of heavens, these glorious creatures may be also comprehended) and Job 38. 6, 7. that they were created the first day. Of what nature are the Angels? They are substances wholly spiritual; Of Angels. (not in parts as man is) and in respect of their simple essence in the Scripture, they are called spirits. How many things conceive you of the Angels, when you say that they are spirits? Six. 1. That they are living substances. 2. That they are incorruptible. 3. That they are incorporeal. 4. That they are indivisible. 5. That they are intangible. 6. That they are invisible. Have they any matter? They have their spiritual matter, (as man's soul hath) but not any earthly or corporal matter. They are not then fantasies, as some do wickedly imagine? No, but they are substances and beings, for some are said to have fallen, others to appear unto men. How many of them were created at the beginning? They were all created at once, and that in an innumerable multitude. How did God create them? He made them all at the first very good and glorious spirits, yet mutable; Gen. 1. 31. Job 4. 18. With what other properties are the Angels especially endued? With greater wisdom, power, swiftness and industry, than any man. Where is the creation of things visible, Of the creation of visible things. especially taught? In the first and second chapters of Genesis, where Moses declareth at large, how God in the beginning created the world and all things therein contained, every one in their several nature and kinds. What doth Moses note of these creatures generally? Three things: first, that they are all said to be good, which stoppeth the mouths of all those that speak against them. Secondly, that their names are given them. Thirdly, that their uses and ends are noted. In what order did God create them? First, the dwelling places were first framed, than the creatures to dwell in them, and provision was made for the inhabitants of the earth before they were made, as grass for the beasts, and light for all living and moving creatures, and all for man. Secondly, God proceedeth from the things that are more imperfect, to those that are perfecter, until he come to the perfectest; as from the trees, corn, herbs, etc. which have but one life, that is, whereby they increase and are vegetative, unto the beasts which have both an increasing and feeling, or sensitive life; as fishes, fowls, beasts, etc. and from them to man which hath besides them a reasonable soul. What learn you from the first? Not to be carking for the world and things of this life, nor to surfeit with the cares thereof, seeing God provided for the necessity and comfort of the very beasts, ere he would bring them into the world. What from the second? That we should therein follow the example of the Lord, to go from good to better, until we come to be perfect. What are the visible creatures in particular? Two: Of the Chaos, or rude mass. first, the rude mass or matter of the world made the first night, wherein all things were confounded and mingled one in another. Secondly, the beautiful frame thereof which were made the rest of the six days and nights. What are the parts of that rude mass? Heaven and earth (for so the matter whereof all the bodily creatures were made, Of the parts of the rude mass. seemeth by a Trope, Gen. 1. 1. to be signified) as it were the Centre and circumference. For as the Archbuilders first shadow out in a plot the building they intent, and as the Painters draw certain gross lineaments of that picture, which they will after set forth and fill up with orient colours; so the Lord our God in this stately building, and cunning painting of the frame of the world, hath before the most beautiful frame set out as it were a shadow, and a common draught thereof. It seemeth that the rudeness was in the earth only, containing the water and the dry land, because the Prophet saith, that the earth was void, and without shape. It is true that Moses giveth this to the earth, rather than the mass of the heavens; because the confusion and rudeness was greater there then in the mass of the heavens, for the water and dry land being mingled together, there was no form or figure of them. It being without form and void, how was it kept? Gen. 1. 2. By the holy Ghost, which (as a bird setting over her eggs) kept and preserved it. What were the things which were made of this rude mass? The beautiful frame and fashion of this world, with the furniture thereof. What do you consider in the frame and fashion of the world? Of the frame of the world. Two things: first, the Elements, which are the most simple bodies, by the uneven mixture whereof all bodies are compounded. Secondly, and the bodies themselves that are compounded of them. How many Elements are there? Of the Elements. There are commonly counted four. The four Elements. First, the fire, which some think to be comprehended under the term of light, Gen. 1. vers. 3, 4. because it is a quality of the fire. The second is the air, which some would have signified by the spirit or wind of God moving upon the waters, vers. 2. others by the Firmament, vers. 6. 7. set between the clouds and the earth, to distinguish between water and water, and to give breath of life to all things that breath. 3dly, The waters v. 2. several from the mass called the earth, v. 9 10. 4thly, The earth, vers. 2. called the dry land, vers. 9, 10. which remaineth, all other being sent of God to their proper places. What are the mixed or compounded bodies? Of the mixed or compounded bodies. Such as are made of the four Elements, equally mingled together. How many kinds be there of them? The things that have 1. A being without life. 2. A being, and life without sense. 3. A being, life and sense without reason. 4. A being, life, sense, and reason, (as man) What is common to the three last kinds? That together with life there is power and virtue given unto them to bring forh the like unto themselves for the continuance of their kind, which blessing of multiplication is principally in the two last sorts of creatures, (that have the life of sense, beside the life of increase) and therefore the Lord is brought in to speak to them in the second person, Gen. 1. 22. 28. which he did not to the grass, corn, and trees, which are creatures of the second kind. What learn you from hence? That the chief and special cause of the continuance of every kind of creature to the world's end, is this will and word of God, without the which they or sundry of them would have perished ere this, by so many means as are to consume them. The several works of the six days. Declare now in order the several works of the six days, The first day▪ Heaven and earth, and the light. and show first, what was done the first day? The rude mass or matter of heaven and earth being made of nothing the first night of the world, as hath been declared; God did afterward create the light, and called it day. Gen. 13, 4, 5. What note you hereof? The wonderful work of God not only in making something of nothing, but bringing light out of darkness, 2 Cor. 4. 6. which are contrary, and distinguishing betwixt day and night, before either Sun or Moon were created. The second day. What was the work of the second day? The Firmament. The Firmament was created to divide the waters above, from the waters below. The third day. What was done the third day? Grass, corn, trees. The third night (as it seemed) God caused the waters to retire into their vessels, and severed them from the dry land, calling the one seas, the other earth. Then in the third day which followed that night, he clad the earth with grass for the use of beasts only, corn and trees for the use of man also. Of the water and earth. What shape is the water and earth of? They both together make a round globe. Whether is the water or the earth bigger? The water. Why then do they not overwhelm the earth? They are restrained and kept in by the mighty power of God. How many sorts of waters be there? Two, salt waters (as the sea) and fresh waters, as floods, springs, lakes, etc. What be the parts of the earth? First, Hills. Secondly, Valleys, and Plains. How many benefits do you receive by the earth in general? Four; First, we are made of the earth. Secondly, we dwell on the earth. Thirdly, it giveth fruits and nourishment to all living creatures. Fourthly, it is our bed after death. What benefit receive you by the hills? They are a shadow against storms and heat, they be fit for grazing of cattle, they are fit places to set Beacons on, to show that the enemies are at hand, etc. What benefits receive you by the Valleys and Plains. 1. They receive water to water the earth. 2. They are most fit places to bring forth all kind of fruit, and herbs, and grass. How cometh it to pass that God first maketh the grass, corn, and trees, ere he made the heavenly bodies of the Sun, Moon, and Stars; from whose influence the growth of these proceedeth? To correct our error which tie the increase of these so to the influence of the heavenly bodies, even to the worshipping of them therein; forgetting the Lord who thereby showeth that all hang upon him, and not on them, forasmuch as he made them when the heavenly bodies were not. What do you gather from hence? That the fruitfulness of the earth standeth not so much in the labour of the husbandman, as in the power which God hath given the earth to bring forth fruit. Thus much of the works of the 3d. day, The fourth day. what was made the 4th. day? Lights, The creation of the lights. which are as it were certain vessels wherein the Lord did gather the light which before was scattered in the whole body of the heavens. How are these lights distinguished? Although they be all great in themselves, to the end they might give light to the dark earth that is far removed from them, yet are they distinguished into Great Small. Sun Moon Stars. Why doth Moses call the Sun and Moon the greatest lights, when there are Stars that exceed the Moon by many degrees? First, because they are greatest in their use and virtue that they exercise upon the terrestrial bodies. Secondly, because they seem so to us, it being the purpose of the Holy Ghost by Moses to apply himself to the capacity of the unlearned. What is the use of them? First, to separate the day from the night. Secondly, to be signs of seasons and days and years. Thirdly, to send forth their influences upon the whole earth, and to give light to the inhabitants thereof. How are they signs of times and seasons? First, by distinguishing the time, spring, summer, autumn, winter, by their work and natural effect upon the earthly creatures. Secondly, by distinguishing the night from the day, the day from month, the month from the year. Have they not operation also in the extraordinary events of singular things and persons for their good and evil estate? No verily, there is no such use taught of them in the Scriptures. What creatures were made the fifth day? Fishes and birds. What were the fishes made of? The fifth day. Of all four Elements, Of the creation of fishes, and birds. but more (it seemeth) of the water then other living things, Gen. 1. 20. What were the birds made of? Of all four Elements, yet have more of the earth; (Gen. 2. 19) and therefore that they are so light, and that their delight is in the air, it is so much the more marvellous. What did God make in the sixth and the last day of Creation? It is probable that he made in the Night thereof the beasts of the earth. The sixth day. going creeping Tame or home-beasts. Wild or field-beasts. Day, Of the creation of man and woman. man in both sexes, that is, both man and woman, the history of whose creation is set down Gen. 1▪ 26, 27. in the discourse of the sixth days work, and repeated in cap. 2. v. 7. and more at large after the narration of the Lords rest in the seventh day, vers. 18, 19, 20, etc. Why was man last made of all the creatures? 1. Because he was the most excellent of all the works of God in this inferior world. 2. Because he was the end of all unreasonable creatures, and therefore that he might glorify God for all the creatures that he saw the world was furnished with for his sake. 3. Because God would have him first provided for, ere he brought him into the world; that so he might have this world, for which God had made him Prince, as it were, his Palace, furnished with all things convenient: and if he had care of him before he was, how much more now he is? What note you thereof? That man hath not to boast of his antiquity, all the creatures being made before him even to the vilest worm. What is to be observed in his creation? That here for the excellency of the work, God is brought in, as it were, deliberating with himself, the Father with the Son and the Holy Ghost, and they with him; the whole Trinity entering into a solemn counsel to make man after their Image, (Gen. 1. 26.) which is not said of any other creature; for whereas the other creatures were made suddenly, man was (as we shall see) not so, but with some space of time: hitherto also belongeth, that the Holy Ghost standeth longer upon his creation then upon the rest. What learn you from hence? That we should mark so much the more the wisdom and power of God in the creation of him, thereby to imitate God in using most diligence about those things which are most excellent. What parts doth he consist of? Of two parts; Of the parts of man, and first of the body. of a body and a soul, Gen. 2. 7. Job 10. 11, 12. Whereof was his body made? Of the very dust of the earth, Gen. 2. 7. in which respect the work of God in making him is set forth by a similitude of the potter which of his clay maketh his pots; Rom. 9 21. and the name of Adam is from hence in the Hebrew given unto man, to put him in mind not to be proud, nor to desire to be like God; which God foresaw he would do, through Satan's temptations. What learn you from hence? That seeing it pleased God to make man's body more principally of the basest Element, that thereby he would give man to understand of what base matter his body was framed, that so he might have occasion of being lowly and humble in his own sight; according as the Scripture itself directeth us to this instruction, Gen. 18. 27. Jer. 2. 2. 29. What else learn you? The absolute authority that God hath over man, as the Potter hath over his pots and much more, Rom. 9 21. How was the soul made? His soul was made a spiritual substance, Of the soul of Man. which God breathed into that frame of the earth to give it a life, whereby man became a living soul, (Gen. 2. 7. Mal. 2. 15.) Why is it called the breath of God? Because God made it immediately, not of any earthly matter (as he did the body) nor of any of the elements, (as he did the other creatures) but of a spiritual matter, whereby is signified the difference of the soul of man which was made a spiritual and divine, or everlasting substance, from the soul or life of beasts, which cometh of the same matter whereof their bodies are made, and therefore dieth with them; whereas the soul of man cometh by God's creation from without, (in which respect God is said to be the Father of our spirits, Heb. 12. 9) and doth not rise as the soul of beasts do, of the temper of the elements, but is created of God, free from composition, that it might be immortal and free from the corruption, decay, and death that all other creatures are subject unto; and therefore as it had life in itself when it was joined to the body, so it retaineth life when it is separated from the body and liveth for ever. What other proofs have you of the immortality of the soul besides the divine nature thereof? The immortality of the soul. Eccl. 12. 7. It is said that at death the dust shall return to the earth as it was, and the spirit unto God who gave it. Our Saviour Christ, Luk. 23. 46. and his servant Stephen, Acts 7. 59 at their death commend their souls unto God. Luk. 23. 43. The thiefs soul after separation from the body is received into Paradise. Mat. 10. 28. The soul cannot be killed by them that kill the body. Psal. 49. 14, 15. Mat. 22. 32. Rev. 6. 9 & 7. 9 The guiltiness of the Conscience, and fear of punishment for sin, proveth the same. Otherwise all the comfort of God's children were utterly dashed; for if in this life only we have hope in Christ, we are of all men most miserable, 1 Cor. 15. 15. Why is it said, that God breathed in his face or nostrils, Gen. 2. 7. more than in any other part? To put man in mind of his frailty, whose breath is in his nostrils, Esay 2. 22. Because the soul showeth her faculties most plainly in the countenance, both for outward senses and inward affections. But is the head the seat of the soul? Of the seat of the soul. It is thought that in regard of the essence of it, all of it is over all and every part of the body, as fire is in hot iron; but howsoever the several faculties thereof appear in the several parts of the body, yet the heart is to be accounted the special seat of the soul, not only in regard of life being the first part of man that liveth, and the last that dieth, but for affections also and knowledge, as appeareth by 1 Kings 3. 9 12. Mat. 15. 18, 19 Rom. 2. 15. & 10. 10. 1 Pet. 3. 4. Is there many or one soul in man? There is but one, having those faculties in it of vegetation and sense that are called souls in plants and beasts. What reason have you for this saying? Otherwise there should be divers essential forms in man. God breathed but one breathing, though it be called the breathing of lives, Gen. 2. 7. for the divers lives and faculties. In all Scripture there is mention but of one soul in man, Mat. 26. 38. Acts. 7. 59 When may the soul be truly said to come or be in the body of a child? When in all essential parts it is a perfect body, as adam's was when God gave him his soul. What be the faculties of the soul? The Understanding, under which is the Memory (though it be rather one of the inward senses, than one of the principal faculties of the soul) and the Conscience. The Will, under which are the Affections; So there be five special faculties. What is meant by the image of God, after which man was made? Gen. 1. 26, 27. Not any bodily shape, What is the Image of God in Man. (as though God had a body like man) but the divine state wherein his soul was created. How many ways is the image of God taken in Scripture? Either for Christ, as Col. 1. 15. Heb. 1. 3. Joh. 12. 45. & 14. 9 or for the glory of man's lively personage, as Gen. 9 6. or for his authority over the woman, as 1 Cor. 11. 7. or for the perfection of his nature, endued with reason and will, rightly disposed in holiness and righteousness, wisdom and truth, and accordingly framing all motions and actions both inward and outward, Col. 3. 9, 10. Eph. 4. 24. How is it here then to be taken? It may be taken either strictly and properly, or more largely and generally. What is the strictest and most proper acception of it? When it is taken for that integrity of nature which was lost by Adam's fall, and is contrary to original sin. Wherein standeth that integrity of nature? In the whole perfections of virtues appearing in the five faculties, as 1. In the understanding, true wisdom and heavenly knowledge of Gods will and works. 2. In memory, all holy remembrance of things we ought. 3. In will, all cheerfulness to obey God's command. 4. All moderation and sanctity of affections. 5. All integrity of Conscience. Is any part of God's Image in the body? No, but as original sin in our corrupt estate; so in the state of integrity these virtue's shine and are executed by the body. But is not man the Image of God in respect of the essential faculties of the soul, his mind and will, and in the immortatality thereof? Not in this strict and proper acception of God's Image, whereof now we speak; for the essential faculties of the soul are not lost by Adam's fall, and the immortality remaineth still. What is the larger acception of God's Image? When it is taken for that dignity and excellency given unto man in his creation; which is partly inward, and partly outward. Wherein doth his inward excellency consist? Both in his substance and in his qualities. Wherein standeth the excellency of his substance? In that he only of all the creatures of the visible world hath a reasonable and immortal soul given unto him, (as hath been declared) and in respect of this spiritual nature resembleth God who is a Spirit. What is the excellency of man consisting in qualities? Knowledge and wisdom in the understanding, Psal. 51. 6. Col. 3. 10. Righteousness and holiness in the freewill, Eph. 4. 24. 1 Pet. 1. 15, 16. and herein, as hath been showed, did man especially resemble his Maker. Wherein standeth the excellency of the understanding? In knowledge of all duties either concerning God, his neighbour, or himself; unto which knowledge may be referred Wisdom to use knowledge, to discern when, where, and how every thing should be done: Conscience to accuse or excuse, as his doings should be good or evil; Memory to retain, Providence to foresee what is good to do it, what is evil to avoid it; Reason to discuss of the lawfulness or unlawfulness of every particular action of a man's own self; hitherto refer the knowledge of the natures of the creatures, whereby he was able to name them according to their nature. Wherein standeth the excellency of man's will? In holiness (as hath been said) and righteousness, or uprightness of desires and affections; holiness comprehending all the virtues of the first, and justice or righteousness containing all the virtues of the second Table imprinted in the soul of man at his Creation. What were the outward gifts wherein man's excellency did consist? God gave him a body answerable to his soul, endued with beauty, strength, immortality, and all gifts serving to happiness, 1 Cor. 11. 7. God set such a grace and majesty in the person, especially in the face of man, as all the creatures could not look upon without fear and trembling, as appeareth when they all came before man to receive their names. God gave him dominion and rule over all creatures of the world, which were made to serve him, being by this excellent Creation made and adopted to be, as it were, the son and heir of God, who is the absolute Lord over all, Psal. 8. 6, 7. Gen. 1. 26. 28. of which dominion the authority to name them was a sign, Gen. 2. 19 20. What are the ends and uses of the making of man according to God's Image? That God who is in himself invisible and incomprehensible, might in some measure be known of man; as a picture or image showeth the person whom it representeth. To move man to love God, that hath so gloriously made him like himself. That men between themselves might love one another, as like doth like. How many of mankind did God create at the first? Only one man, Adam, Gen. 2. 7. Out of him, and for him, one woman Evah, Gen. 2. 21, 22. Mal. 2. 15. so made he them male and female, Gen. 1. 27. & 5. 2. How doth God say, Gen. 2. 18. It is not good for man to be alone; did he make any thing that was not good? God forbid; by good it is not meant, that which is set against sin or vice, but in saying (it is not good for man to be alone) he meaneth it is not so convenient and comfortable. What learn you from hence? How foully they have been deceived, that upon the words of the Apostle, 1 Cor. 7. 1. It is not good for man to touch a woman, have gathered, that marriage is little better than whoredom; Considering that as here, so there, by good is meant only that which is convenient and commodious. That man is naturally desirous of the society of woman, and therefore that Munkeries, Nunneries, and Hermitages are unnatural, and consequently ungodly. What is meant by these words in the same place, Gen. 2. 18. [as before him?] That she should be like unto him, and of the same form, for the perfection of nature and gifts inward and outward. What is the end why she was made? To be a help unto man. Wherein? First, in the things of this life by continual society, 1 Pet. 3. 7. Secondly, in this life, for generation, Gen. 1. 28. Thirdly, in the things of the life to come, even as they which are heirs together of the grace of life. And now a fourth use is added, to be a remedy against sin, which was not from the beginning, 1 Cor. 7. 9 What reason is there brought to prove that God was to make a woman an help unto man? Either he must have an help or companion, but there is none fit among the creatures, therefore I must create one; the first proposition being evident, the second is proved by Gods own testimony, and Adam's experience, who having given names to all the creatures truly, and according to their natures, yet found none fit for his company, Gen. 1. 20. What learn you from thence, that the Lord would have Adam see whether there were a helper amongst the other creatures which he knew well to be unfit? To teach us, that ere we enter into marriage we should have a feeling of our own infirmity and need of a wife, whereby that benefit may become more sweet, and we more thankful unto God; which if it be true in a man, it ought to be much more in a woman, which is weaker, and much more insufficient than he. What else? That it is a perverse thing to love any creature so well as mankind, against those men that make more of their Horses and Hounds then of their wives; and against those women which make more of a Monkey, or of a Parrot, or of a Spaniel, then of their husbands. What note you of that, that when Adam was asleep his wife was made? That the Lord is the giver of the wife without our care, and that besides our prayers to God for one, the care is to be laid upon the Lord, and upon our parents, which are to us as God was to Adam, to direct us therein, Prov. 19 14. Why was not Evah made of the earth as Adam was, but of a Rib of her husband? To admonish her of her subjection and humility, as the Apostle teacheth; The man was not of the woman, but the woman of the man, 1 Cor. 11. 8. Which subjection also appeareth in this, that Adam gave her the name. To put them in mind of the near conjunction that should be between the man and his wife in love and affection. Wherhfore doth God bring the woman to Adam? To note that how fit soever a woman be, yet she should not be received to wife until God gave her, and when he giveth her by his Ordinance that he hath appointed, that then he should receive her. Whereof dependeth this, that a man shall leave father and mother and cleave to his wife? Gen. 2. 24. Of this, that she was flesh of his flesh, and bone of his bone, and that God did give her unto man, and he accepted her. The Creation which is the former part of the execution of God's Decree being ended, what is the other? Providence. Of God's Providence. How may it appear that there is a providence? Partly by the word of God, Matth. 10. 30. Prov. 16. 33. Partly by reason. What reasons have you to prove that there is a Providence? The agreement of things which are most contrary in the world, and which would consume one another, if they were not hindered by the providence of God. The subjection of many men and women unto one person, both in Commonwealths and families. The means of our preservation and nourishment; for meat, drink and clothing, being void of heat and life, could not preserve the life of man and continue heat in him, unless there were a special providence of God to give virtue unto them. Those beasts that are hurtful unto man, though they increase more and no man kill them, yet are fewer than those that are profitable unto man. The feeding of the young Ravens in the nest when the dam forsaketh them. The hatching of the Ostriches egg. The Lord hath so disposed of the wild beasts, that they go abroad in the night time to seek their prey, and lie in their dens in the day time, that men may go abroad to their work. God doth preserve his Church from the Devil and the wicked, so that though they be stronger than it, yet they cannot hurt it. Obj. 1. But it seemeth that the inequality holden in the government of men should prove, that all things are not governed by the Lord, for the worst are richest oftentimes, and the best poor? His government in all things whatsoever, is good; for he is no less good in his government then in his Creation. Obj. 2. If God do guide all things, we should have no Serpents and other noisome and hurtful things; no war, no sickness? They are the instruments and means of the execution of God's justice and vengeance upon men that offend against him, in which respect the Prophet saith, there is no evil in the City which the Lord hath not done, Amos 3. 6. Obj. 3. How cometh it then to pass if these be instruments of vengeance for sin, that they fall upon the good, and rather upon them then upon the wicked? The most godly having the remnant of sin that dwelleth in their mortal bodies, deserve everlasting condemnation, and therefore in this life are subject to any of the plagues of God; as for that they are sharplier handled oftentimes then the wicked, it is to make trial of their patience, and to make show of the graces he hath bestowed upon them, which he will have known, and that it may be assured that there is a Judgement of the world to come, 2 Thess. 1. wherein every one shall receive according to his doing in this life, either good or evil. Having showed that there is a Providence; Definition of God's Providence. declare now what it is. It is a temporary action of God, whereby he moveth and directeth all things after the counsel of his own will to their proper ends. Or thus, It is the second part of the execution of God's decree, whereby he hath a continual care over all his creatures once made, sustaining and directing them with all that, that belongeth unto them, and effectually disposing of them all to good ends, Eph. 1. 11. Rom. 11. 36. Zach. 4. 10. Prov. 15. 3. Jer. 23. 23. Col. 3. 11. Psalm. 139. 2. & 119. 91. Why say you it is an action? To distinguish it from the essential Attributes of God. Why say you that it is temporary? To distinguish it from the eternal decree of God. Why say you, [whereby he moveth and directeth all things?] To show first, that God is not idle in heaven, as Epicures do dream. 2ly. That nothing can come to pass without the providence of God. Why say you [after the counsel?] To show that God doth nothing unadvisedly and rashly, but useth, first, his knowledge, whereby he perfectly understandeth all things; Secondly, his wisdom, whereby he doth dispose all things being known. Why say you [of his own free will?] To show first, that God is not compelled to do any thing, but whatsoever he doth, he doth it voluntarily, without compulsion. 2ly, That the Lord in the dispensation and government of all things, doth not follow the advice and counsel of any other; neither regardeth any thing without himself. Why say you [to their proper end?] To show that the Lord doth not only govern things generally, but every thing particularly together with their properties, qualities, actions, motions, and inclinations. Is God's providence then extended unto all his creatures? Yea, unto all persons, things, actions, and qualities, and circumstances, how usual soever they seem to be; God exercising his providence about all things in general, and every thing in particular; for not one sparrow, whereof two are sold for a farthing, falleth without the providence of our heavenly Father, not so much as a hair of our heads, Mat. 10. 29, 30. no (it may truly be said) not the bristle of a swine falleth without the providence of God. But it seemeth a thing unworthy of Gods great and infinite Majesty to deal and have a hand in small matters, as for a King to look to the small matters of his household. No more than it is a disgrace to the Sun that shineth in the foulest places. How is that to be understood then that the Apostle saith, 1 Cor. 9 9 Hath God care for Oxen? It is spoken only by way of comparison, having regard to the great care he hath of men: for in respect he commanded they should not muzzle the mouth of the Ox that did tread out the corn, by the care he hath of Oxen, he would show that his care is much more for men; especially for the Ministers of his Gospel. What other things be there from which some do exclude the providence of God? Things done by 1. Necessity. 2. Art. 3. Nature. 4. Fortune and luck. 5. Casualty and chance. 6. Destiny. 7. freewill. How manifold is Necessity? Twofold. 1. Absolute necessity, the contrary whereof cannt be. 2. Necessity with a condition, which is such as puts down the cause, the effect followeth; but take away the cause, the effect ceaseth. How prove you that God hath a government in things that come by chance and casualty? Prov. 16. 33. The lots are cast in the bosom, yet the issue of them, and their event hang upon the lord Exod. 21. 13. Deut. 19 13. Is there not then any fortune or chance of things in the world? Not in respect of God, by whose appointment the very hairs of our heads are governed and numbered, but in respect of man that knoweth not future things, the Scripture useth such words, to show the suddenness and uncertainty of a thing, Exod. 21. 13. Eccl. 9 11. Luk. 10. 31. Do the creatures ever since the first six days continue of themselves being only governed of God? No, the creation still is after a manner continued, in that all things are sustained by the same power whereby they were made: for God is is not like a builder, that is the cause only of the making, and not of the being of his building; but he is such a cause of being to all creatures, as the Sun is of light unto the day, so that without his continual working, all would return to nothing. What proof have you of this continual working of God? Our Saviour saith, John 5. 17. my Father worketh until this time, and I also work; meaning in continuance and preservation of all creatures; For in him we live, move, and have our being: Acts 17. 25, 26, 27, 28. And the Apostle testifieth, Heb. 1. 3. That our Saviour Christ by whom the world were made, beareth up all things, and upholdeth them in their being with the word of his power, his mighty word. Thus Moses teacheth how the Lord established the continuance and preservation of all the creatures in the world both living and void of life, Gen. 1. So doth the Prophet also in the 104. Psal. 119. 91. How doth God sustain all creatures? Partly, by the continuation of particulars, either for the whole time of this world, as heaven and heavenly bodies, earth and other Elements, etc. 2 Pet. 3. 4. or for the time of life allotted, as all living creatures, Psal. 36. 6. Psal. 104. 27, etc. Partly, by propagation of kind, whereby creatures even of shortest continuance, do successively abide unto the end of the world, Gen. 7. 3. 8. 21, 22. Thus God sustaineth and preserveth all that he hath made: how doth he govern and dispose of them? God ordereth all his creatures according to his pleasure, guiding and employing them and their natures to those several ends and uses whereby they may best serve unto his glory, Ps. 119. 91. Dan. 4. 34, 35. and the good of themselves and of their fellow creatures, especially of man; Ps. 8. but he hath one general manner of government belonging to all; and another special, which is proper to the principal creatures. How doth God work in all the creatures generally? First, he doth move and stir up that power which he hath given the creatures unto working. Secondly, he doth assist, direct, and help it in working of that which is good. Thirdly, he doth work together, and give being unto that which is wrought. What are the principal creatures you speak of? The reasonable creatures, Angels, and Men, which were created like unto God in a high estate of holiness and happiness, Psal. 8. 4, 5. & 103. 20. & 104. 4. Luke 2. 13. Mat. 25. 31. How cometh it to pass that there is a particular kind of government for the reasonable creatures above others? Because that they are creatures of another nature than the rest, being not only acted and moved in one course as the other are, but having a power of understanding what doth concern them, and of moving themselves accordingly. What government doth follow hereupon? That which is by teaching, and answerable fulfilling of that which is taught. How by teaching? By instructing, commanding, praising, forbidding, promising, threatening, and permitting. How by fulfilling? Especially, by blessing and cursing. What is the manner of Gods working in his providence? It is sometimes ordinary, other times extraordinary. What is the ordinary course of God's providence? When he bringeth things to pass by ordinary means, and that course which he hath settled in nature. Esa. 55. 10. What is the extraordinary? When he bringeth things to pass either without means, or by means of themselves too weak, or beside the course of such means, and course of nature; which works are usually called Miracles. May we indifferently expect Gods extraordinary working, as we may his ordinary? No, where ordinary means be had, we cannot look for an extraordinary work. What do they that run unto the immediate and extraordinary providence of God, without necessary occasions? They do tempt God. How many ways is God tempted? First, by distrust: Secondly, by presumption. When is God tempted by Distrust? When men think that God either cannot, or will not fulfil his promises. When is God tempted with Presumption? When men depend upon the immediate providence of God without any warrant of the word so to do. How many sorts of men do thus tempt God? First, they that do wastefully misspend their goods. Secondly, they that having received gifts of mind and strength of body, do not use them in some lawful calling for the maintenance of them, but do live idly. Thirdly, they that make an occupation of dicing and carding, and such like. Fourthly, they that thrust themselves upon unnecessary dangers. Fifthly, they which take pains for the maintenance of their bodies in this life, but have no care of those things which belong to the salvation of their souls in the life to come. What are the means by which God doth use to exercise his providence? Two, the first passive, the second active. What call you passive means? Those which although the Lord doth use them, yet have no knowledge nor understanding to move or direct themselves, but are wholly moved and directed by God. What call you active means? Those which although God useth, yet have reason, knowledge, and understanding in themselves how to move or direct themselves, such are men and Angels, whether they be good or evil. Doth God work after the same manner by the wicked, that he doth by the godly? No, for God worketh by the wicked, but not in them; as for the godly, he worketh not only by them, but also in them: whereby it cometh to pass, that the work of the godly is acceptable unto God, but the work of the wicked is not acceptable unto God, although they do the same thing, which the godly doth. How can it be showed out of the Scriptures, that God hath a hand whereby he governeth even the transgressor against his holy will? Gen. 45. 8. Is is expressly said that God did send Joseph before into Egypt, and that his brethren did not send him, wherein God is said to have had a further and a stronger hand in his sending into Egypt then his brethren, and therefore it is manifest that God did that well, which the Patriarches did sinfully, Gen. 50. 20. Exod. 7. 3. God hardened Pharaohs heart. 2 Sam. 16. 10. It is said that God had commanded Shimei to curse David. 2 Sam. 24. 1. God moved David to number the people. 2 Chron. 10. 15. It is said that it was of God that Rehoboam hearkened not to the people. 1 Kings 22. 19 20. 23. It is said that the Devil was bidden of God sitting in the seat of his righteous judgement to be a lying spirit in the mouths of the false Prophets, 1 Kings 22. Esa. 19 14. God mingled amongst them the spirit of error. Esa. 42. 24. Who gave Jacob for a spoil, and Israel to the Robbers? did not the Lord? Esa. 63. 17. Why hast thou made us to err out of thy way, and hardened our heart from thy fear? Rom. 1. 26. God gave them up to vile affections. 2 Thess. 2. 11. God sent them strong delusions. And to be content with one more testimony among many, let us consider how the most vile and horrible act that ever was done, upon the face of the earth, the Lord God is said to have wrought most holily: for as Judas, the Jews and Pilate are all said to have given Christ to death; so the Father and Christ are said to have done the same, and that in the same words, though the manner and purpose are divers, Acts 2. 23. & 4. 28. Rom. 8. 32. Doth not God then suffer such things to be done? He suffereth indeed, yet this is not an idle permission, as some imagine, but joined with a very and active doing or work of God, as in the crucifying of Christ, it is said that they did nothing but that which the hand of God had determined before; Acts 2. 23. & 3. 18. & 4. 28. for God is not only a bare permitter of the evil works, but a powerful governor of them to his glory, and an effecter also of it so far as it hath any good in it. But doth not this draw God to some stain of sin from which he is most free, as being that which he punisheth? In no wise, for that which is evil, hath some respect of goodness with God. First, as it is a mere action, God being the Author of every action; Acts 17. 28. but the Devil and our concupiscence, of the evil in it: as he that rideth upon a lame horse causeth him to stir, but is not the cause of his halting. Secondly, as it is the punishment of sin, for punishment is counted a moral good, in that it is the part of a just Judge to punish sin; and thus God willeth the sin of the wicked, for their punishment, without sin in himself; Rom. 2. 26. & 3. ult. Thirdly, as it is a chastisement, a trial of our faith, as martyrdom; or propitiation for sin, as the death and passion of Christ, Acts 2. 23. & 4. 27, 28. where although the giving of Christ to the death of the Cross be attributed in the same words to God and Christ, to Judas, Pilate, and the Jews; yet diversely, and in several respects, they are declared to meet in one and the same action, whereby there appeareth no less difference between God and Christ's purpose, and theirs, then between light and darkness. Declare how God can have a hand in these things, and yet be free from sin. He is a cunning workman which with an ill tool will work cunningly, and as a most excellent Apothecary maketh a medicine of the mixture of poison in it, which is not yet poisonous, but rather medicinal; so the Lord in guiding and managing the poison of sin, draweth treacle from the sins of men, as it were the poison, in such sort as they turn to his glory, and good of his Church; and cannot be charged with sin no more than the Apothecary with poisoning, in so ordering the poison, as it doth the contrary, by his skill, unto that which by nature it would do: and as in painting, the black colour giveth grace to other beautiful colours in making them show better; so it is in this work of God, in which the sin and untruth of men (as by a black and dark colour) causeth the truth and righteousness of God (as the white) to be more commended and to appear better. But how are these actions of the wicked discerned from the work of God in them? First, by the cause from whence the action cometh: for joseph's brethren of envy sent him into Egypt, but God in mercy. Shimei cursed David of malice, but God of justice against David's murder and adultery. Rehoboam out of the unadvisedness of his heart refused the request of his people; but God by his wise Counsel did so dispose of it. The Devil from hate to Ahab was a laying spirit in the mouth of all his Prophets, but God in justice against his idolatry. Pilate of ambition and fear, the Jews of malicious envy, and ignorance, Judas of covetousness, but God of love gave Christ; and Christ himself in obedience to his Father; and therefore that action as it was from God and Christ was most just and righteous, as from the other, most wretched and abominable. Secondly, by the end whither they tend: for joseph's brethren sent him to the end he should not come to the honour foretold out of his dream, but God sent him to provide for his Church, and to fulfil that that was foretold. Shimei cursed to drive David to despair, but God directed him for exercise of David's patience. The Devil lied in the false Prophets to ruin Ahab, but God justly to punish him for his idolatry. Rehoboam to satisfy the desire of his young beardless Counselors, but God to perform the word that he had spoken by his Prophets. Pilate to please the people, and to keep his credit with Caesar, Judas for obtaining of the money he desired, and the Jews that our Saviour Christ should not reign over them: but God and Christ to save his people. But were it not better to say that these things were done by God's permission rather than by his providence and government, thereby to avoid an absurdity in Divinity, that God is the Author of evil? It is most truly said, that God is not the Author of sin, whereof he is the revenger; and also that it is done by God's permission: but it is not an idle permission separated from the providence and government of God, and therefore a distinction of God's permission separated from his government of sin is not good; especially considering that the distinction of such a permission doth not defend the justice of God, for the which it is devised. How may that appear? It he permit sin, he doth it against or with his will; if he do it against his will, then is he not Almighty; as one that cannot let that he would not have done; if with his will, how can his justice be defended, if they were not some good things for which he doth willingly permit it? For if a Captain should willingly suffer his soldiers to be murdered when he might hinder the slaughter of them, although he put no hand to the murder, he is not therefore excusable, and free from the blood of his soldiers. What else can be alleged against the permission that is separated from the government of the providence? For that by this means God should be spoilt of the greatest part of the government of the world, seeing the greatest part and most of the world are wicked, all whose actions are (as they themselves are) wicked. Is there yet any other matter against this distinction? If in that God doth permit sin he should have no hand in guiding and governing it, than he should have no hand in guiding and governing of good things; for as it is said that he permitteth sin, so it is also said that he permitteth the good, The uses of the doctrine of God's Providence. Heb. 6. 3. What use is to be made of the doctrine of God's Providence? First, as in the Creation, so in the continuation, preservation and government of all things, the power, wisdom, and goodness of the only true God is set forth; and therefore in all things is he to be glorified, Rom. 11. 36. yea even in the sins of men for the good things he draweth forth from their evil. Secondly, the consideration of this, that nothing can come to pass without the Providence of God, should move us to fear God, and make us afraid to commit any sin; far otherwise then the wicked, who upon that, that it is taught that all things come to pass by the Providence of God according to that he hath decreed, Eccl. 3. 11. 14. would conclude that then a man may give himself liberty to do any thing, considering that it must needs be executed, that God hath decreed. Thirdly, we must banish all slavish fear out of our hearts, knowing that nothing can come to pass without the Providence of God. Fourthly, this should breed thankfulness to God in prosperity, and in all things that come unto us according to our desire; whatsoever blessing we receive, we must acknowledge it to come from God, and give him the praise and glory, Rom. 11. 36. not sacrifice to our own nets, Hab. 1. 16. or stay our minds in the instruments thereof, without looking upto him by whose special providence and government we obtain our desires. Fiftly, this should cause humility under the hand of God when things come otherwise then we desired. Sixthly, in adversity we should patiently suffer whatsoever affliction the Lord layeth upon us: for this consideration hath wrought patience in God's servants, It is the Lord, let him do whatsoever pleaseth him, 1 Sam. 3. 18. Seventhly, we must mark and observe the providence of God in former times, that thereby we may gather arguments of his goodness unto us in the time to come. Having thus spoken generally of the Providence of God; we are now to descend unto the special consideration of that which doth concern the principal creatures, upon whom God hath declared the glory of his mercy and justice: Of God's special providence over Angels. and first to begin with Angels: Show how they are upheld in their being. They are all sustained by the power of God, so that they shall never die, or return to nothing, Luk. 20. 36. How doth God dispose of them? First, concerning their everlasting condition, they had a law given them in their Creation, which the elect observe, and are established in their perfection: but the reprobates sinning against it have lost their first estate, and are reserved unto further Judgement: for all being by God created good at the first, Gen. 1. 31. some continued in humility and obedience according to that dignity in which they were created: others continued not in the truth, Joh. 8. 44. and so kept not their being or excellency in which they were created of God, (by whom nothing could be made but good) but trangressed and fell from it by their sin and wickedness becoming Devils, Judas ver. 6. Secondly, for their employment God useth them all, both good and evil Angels, as his servants and ministers for the accomplishment of his will and work, Job 1. 6. How are the good Angels called in the Scripture? Good Angels. 1. Elohim, or gods, for their excellency and power, Psal. 8. 5. compared with Heb. 2. 7. Psal. 97. 7. with Heb. 1. 6. 2. Sons of God, Job 1. 6. 3. Angels of Light, 2 Cor. 11. 14. 4. Elect Angels, 1 Tim. 5. 21. 5. Heavenly Soldiers, Luk. 2. 13. 6. Men of God for their Office. 7. Principalities, and Powers, and Dominions. 8. Seraphims and a flame of fire for their swift zeal to do Gods will. 9 Cherubims from the form of young men, wherein they appeared. Have they any proper names? Some for our capacity have names given unto them, as Gabriel, etc. How many are there of them? They be innumerable, Mat. 22. 30. Heb. 12. 22. Dan. 7. 10. Psal. 61. 15. 17. Are there divers degrees of Angels? Yes; for some are Principalities, and Powers, and Dominions, and Thrones, Col. 1. 16. which showeth not so much a difference in nature as in divers employment in office: But what those degrees are, it is not observed out of Scripture, and therefore to us is unknown. With what properties are these Angels specially endued? They are endued with wisdom, holiness, willingness to put in execution the will of God; power, swiftness, industry, glory, etc. far above any man. What measure of knowledge have they? Very great in comparison of man, both by Creation and otherwise. How many sorts be there of their knowledge? Three: first, natural, which God endued them with at their Creation, far above any man, as their nature is more heavenly. Secondly, experimental, which they do mark and observe far more carefully than man, in God's government of the world, and out of all creatures, Eph. 3. 10. Luk. 15. 10. Thirdly, Divine, of which God informeth them according to the several matters that he sendeth them about, and hereby they know things to come, as Dan. 9 the Angel telleth before to Daniel the time of Christ's death, and Matth. 1. God telleth the Angel joseph's thoughts. Do not Angels of themselves know the thoughts of men? No; for that is God's property only, 1 Kings 8. 39 2 Chro. 6. 30. But in some messages, as that in the first of Matthew, God is pleased to manifest it unto them. Have they not knowledge then of all things done here upon earth? No; for all things are only known to God alone, Heb. 4. 13. yet they know the matters of those men and places where God appointeth them a message, as Cornelius his alms, Acts 10. 4. and the uncomeliness of women in the Congregation where they are, 1 Cor. 11. 10. Can the good Angels fall at any time? No; God hath confirmed them in their well being that they might never fall by sin from their first blessed estate, Matth. 18. 18. Whence cometh this? Not from their own nature (which was subject to mutability) but from God's mercy: for seeing those Angels are elect of God, 1 Tim. 5. 21. it followeth of necessity that they are kept and upholden only by his grace and mercy, whereupon his election is grounded. Now for the employment of these Angels, what are you to note therein? Their apparitions, and the offices which they perform. In how many sorts have Angels appeared? In as divers as it pleased God to send them, but specially in two; namely, in visions, and true bodies. What mean you by Visions? Their appearing in some extraordinary sort to the mind and inward senses, either in the night by dreams, as to Joseph, Matth. 2. 13. or in the day by some strange shows, as they did to the Prophets, Zach. 2. 3. How manifold was their apparition in body? In the true bodies, either of men, or of other creatures. What examples have you of their apparition in the bodies of men? Gen. 19 2. two Angels (beside Christ) appeared to Abraham; so did two likewise to the Apostles, Act. 1. 10. and Gabriel to the Virgin Mary, Luk. 1. 26. Were these bodies of living men, who had souls: or bodies created upon occasion? They were bodies extraordinarily created upon that occasion by God having no souls, but the Angels to give them motions; and after were dissolved by God to nothing, having neither birth nor burial. Did they move from place to place in these bodies? Yes; and did many other actions proper to man: the Angels appearing to Abraham did truly eat and drink, though without need; the Angels did truly speak and touch Lot, pulling him: but these actions were done by them in an extraordinary speediness and manner, more than any man can do. Have Angels ever appeared in the bodies of other creatures? Yes; for therefore are they called Cherubims of creatures that have wings, Satan spoke in the body of a serpent to Evah, and so to the Heathen in sundry other creatures. With what feeling did the godly find the apparition of the Angels? Many times with great fear and terror (as may be seen in Daniel 7. 7, 8, 9, 10, etc.) which was caused by the small glimpse of glory that God vouchsafed to them, which man for his sin could not bear. What learn we by that? To know our misery and corruption, and that in comparison of Gods appearing, we should be ready to turn to dust. How many are the Offices the good Angels perform? Twofold: First, in respect of God. Secondly, in respect of the creatures. How many are their duties concerning God? Three: 1. They do continually praise and glorify God in Heaven. 2. They do always wait upon the Lord their God in heaven, to expect what he would have them do. 3. They knowing his will do put it in execution. How manifold are their duties concerning the creatures? Twofold: either general, in respect of all the creatures; or special, in respect of man. What is the general duty? That they are the Instruments and Ministers of God for the administration and government of the whole world. What are the Offices which they perform towards Man? They are either in this life, or in the life to come. How manifold are the Offices which they perform towards man in this life? Twofold: either such as respect the godly, the procuring of whose good is their special calling, Heb. 1. 14. Mat. 4. 11. Ps. 104. 4. or such as respect the wicked. How many good Angels hath every one attending upon him in this life? hath he one alone, or hath he many? That is as the glory of God and the necessity of the Saints requireth; sometimes there do many attend upon one, sometimes one upon many. What are the good offices which the Angels perform towards the godly in this life? They are used as Instruments, 1. To bestow good things upon them. 2. To keep them from evil. How manifold are those good things which by the ministry of the Angels are bestowed upon the godly? They partly concern the body, partly the soul. What are the good things that concern the body? 1. They are used as Instruments to bestow things needful for the preservation of it, and to bring necessary helps to men in their distress, as to Elias and Hagar. 2. They are appointed of God to be as a guard and garrison unto his children to comfort and defend them walking in their lawful callings, Psal. 34. 7. & 91. 11. 3. They give an happy success to them in the good things they go about, Gen. 24. 7. 40. ver. 4. They are appointed as watchmen over the Saints, that by their presence they might keep their bodies in shamefastness, holiness and purity, 1 Cor. 11. 10. What are the good things of the soul which the Lord doth bestow upon the Saints by the ministry of the good Angels? 1. To reveal the will of God to them, and to inform them in things which he would have done, Act. 10. 5. 2. To stir up good motions in their hearts. 3. To comfort them in sorrow, as Christ was comforted being distressed in soul, Luk. 22. 43, 44. and Paul, Acts 27. 23, 24. 4. To rejoice at the conversion of the Saints, Luk. 15. 10. How manifold are the evil things from which the good Angels do keep the godly? They likewise do partly concern the body, partly the soul. What are the evils of the body? They are either without, or within us. From what evils without us are we preserved by the ministry of the Angels? 1. From those dangers that one man bringeth upon another. 2. From those that they are subject unto by reason of wild beasts. 3. From those evils whereunto we are subject by reason of other creatures without life. 4. They do not only preserve the bodies of the Saints, but also all things that are theirs as their goods, wife, children and families. What are the evils within us from which the Angels do keep us? First, sickness. Secondly, famine. Thirdly, death. What are the evils of the soul from which the Angels do keep us? From sin, and that two ways, 1. By their continual presence. 2. By their power. What are the actions which the good Angels perform towards wicked men in this life? 1. They restrain and hinder them from many wicked things which they would bring to pass. 2. They execute judgements upon the wicked, and punish them for their sins committed, 2 Kings 19 35. Gen. 19 11. What are the offices which the good Angels are to perform towards man after this life? First, they carry the souls of the godly, being separated from the body, with comfort into heaven, (as Lazarus, Luk. 16. 22.) and thrust the wicked into hell. Secondly, they wait upon Christ at the day of Judgement, to gather all the faithful unto him, and to separate the wicked from among them, (Matth. 24. 31. & 51.) and to rejoice at the sentence which he shall give. Are we not to worship the blessed Angels for the good offices which they perform towards man, and to unto them? Not in any case; for, 1. They themselves refuse it, Rev. 19 10. 2. They are but God's messengers and our fellow brethren. 3. God is only to be worshipped, Jud. 13. 16. Mat. 4. 10. Col. 2. 18. Thus much concerning the good Angels; Of the evil Angels. what are you to know concerning the evil ones? First, their sin or fall. Secondly, the evil offices they perform. How many things are we to consider in their fall? Two: 1. The manner. 2. The backsliding itself. What must be considered in the manner? Four things. 1. They were created, though good, yet mutable, so as they might fall. 2. Being created mutable, they were tried whether they would fall or not. 3. Being tried, they were forsaken of God, and left to themselves. 4. Being left to themselves, they committed all sin even with greediness. How many things must be considered in the fall itself? Three: 1. From whence they fel. 2. Whereunto they fell. 3. The punishment God laid upon them for their fall. From whence fell they? First, from their innocency and estate which God had set them in, Job 4. 18. Joh. 8. 44. 2 Pet. 2. 4. Judas ver. 6. Secondly, from God, and thereby from fullness of joy and perfection of happiness. Whereunto fell they? God suffered them voluntarily and maliciously without any outward temptation to fall into that unpardonable sin of Apostasy, and into the most grievous sins that could be committed. What was the principal sin that the Angels committed? Howsoever some think it was pride, abusing the place of Isaiah, 14. 13, 14. which is meant of the King of Babylon; others envy towards man, as in the book of Wisdom, 2. 24. others lying, out of John 8. 44. yet it comprehended all these and more too, being an utter falling away from God, and that holy standing God placed them in, especially to minister for man's good. How cometh it to pass that the fall of Angels is without hope of restitution, since Man is recovered after his fall? The Devil committed the sin against the holy Ghost, Matth. 12. 31. 1 John 5. 16. sinning wilfully and maliciously, which is proved by his continual dealing against God, and therefore he shall never be restored. Were there many Angels that did thus fall? Yes, as appeareth by Rev. 12. 7. & Mat. 8. 30, 31. where a legion possessed one man. What punishments were laid upon the Angels for their fall? First, the fearful corruption of their nature from their first integrity, and loss of God's image, so that they can never repent. Secondly, the casting of them out from the glory of heaven, and the want of the comfortable presence of God for evermore, 2 Pet. 2. 4. Thirdly, a grief and vexation at the prosperity of the Saints. Fourthly, a limitation of their power that they cannot do what hurt they would. Fifthly, horror and fear of the judgement of the great day; whereunto they are reserved in everlasting chains under darkness, 2 Pet. 2. 4. Judas, verse. 6. Sixthly, a more heavy torment after the day of judgement in hell fire, where they are to feel the infinite wrath of God world without end. Mat. 8. 29. Luke 8. 31. Mat. 25. 41. Apoc. 20. 10. Can the Devil work miracles, and tell things to come? No, but God only; Mat. 4. 3. Esay 41. 23. What power have they to hurt man? They have no more power than is under nature, (for above nature they cannot work) and yet they can do nothing by that power, but what God appointeth; not so much as the entering into hogs. Matth. 8. 31. How are they affected towards man? Very maliciously, as their several names given them do declare. What be those names? First, Satan, because they mortally hate men. Secondly, Devil, because they slanderously accuse them to God and man, Job 1. 11. & 2. 5. Rev. 12. 8, 9, 10. Thirdly, the old Serpent, for their subtle temptation. Fourthly, the great Dragon, for their destroying of many, Rev. 12. 8, 9 How many of them do attend upon every man? Sometimes many upon one, and one upon many. What be the evil offices they perform against man? Some are common to the godly with the wicked, others are proper to the wicked alone. Have they a like power over the godly and the wicked? No, for though God permitteth them often to try and exercise the godly, 2 Sam. 1. compared with 1 Chron. 1. Eph. 6. 12. both in body and in mind, (as Satan afflicted Job both outwardly with grievous sores, and inwardly with dreams and visions; and sometimes buffeted Paul, 2 Cor. 12. 7. sometimes hindered him from his journey, 1 Thess. 2. 18.) yet he limiteth them, and turneth their malice to the good of his children, Luk. 22. 31. How manifold are the evil offices which they perform in common against the godly and the wicked? Twofold; either such as respect the body, and the things belonging thereunto, or such as respect the soul. How do they hurt the body or the things belonging to the body? They are permitted by God for man's sin: First, to hurt the creature, that should serve for our comfort, as the Air, Sea, Trees, etc. Rev. 7. 2, 3. Secondly, to abuse the bodies both of men and beasts, for the effecting of their wicked purposes. Thirdly, to delude the senses, making men to believe things to be such as they are not, as the Devil did by Jannes and Jambres in Egypt, and by the witch of Endor. Fourthly, to inflict sickness and evils upon the bodies of men, and to torment and pain them, as in Job, and the Egyptians. Fiftly, to strike some dumb. Sixtly, to enter into, and really to possess the bodies of men, using them in most fearful sort, as Matth. 8. 16. & 12. 28. Seventhly, to inflict death upon the bodies both of men and beasts. How do they hurt the soul? First, by depriving some of the use of their reason by frenzy and madness. Secondly, by troubling and tormenting some with grief and vexation of soul. Thirdly, by abusing some with passions and melancholy fits, as Saul, 1 Sam. 16. 14. Fourthly, by seducing others, 1 King. 22. 21, 22. 2 Cor. 4. 4. Fiftly, by manifold and fearful temptations to sin and wickedness. Sixthly, by prevailing in such temptations. Seventhly, by accusing before God those with whom they have so prevailed. Eightly, by hindering men from doing good things. What are the offices of the evil Angels that respect the wicked alone? First, to rule and reign in them without controlment, and to finish his work in them. Secondly, to murder and destroy them in this world, and in the world to come to torment soul and body in hell for ever. What use are we to make of this doctrine, Uses of the doctrine concerning evil Angels. concerning the evil Angels? First, to tremble at the Lords severity towards them, 2 Pet. 2. 4. and to be thankful for his bounty and mercies towards ourselves, Psal. 8. 1. 4, 5. Eph. 1. 3, 4. Secondly, to remember that if God spared not those spiritual creatures sinning against him, neither will he spare us rebelling against his Majesty, 2 Pet. 2. 4. Thirdly, to fear to offend God, that hath such messengers to send at his command. Fourthly, to learn to arm ourselves with the shield of faith and fear of God, since we have such great enemies to fight against, Eph. 6. 11. 1 Pet. 5. 9 Fifthly, to be comforted, that though the Devil be powerful and most malicious against us, yet Christ hath broken his head, Gen. 3. 15. and at last will tread Satan under our feet, Rom. 16. ●0. Thus much of the providence that concerneth Angels. Of God's particular providence over man. Show now how God doth deal with man. As with that creature in whom above all other, he intendeth to set forth the glory of his Wisdom, Power, Justice, and Mercy; Prov. 8. 31. Psal. 8. 3. etc. 1 Cor. 9 9, 10. and therefore the Scriptures do most plentifully declare the dealing of God with man, both in the time of this world, and for ever hereafter. How is man upheld in his being? Two ways. First, as all other bodily creatures: partly by maintenance of every man's life here on earth, for the time allotted by God himself. Acts 17. 28. Ps. 36. 6. 1 Tim. 4. 10. Partly, by propagation of kind unto the end of the world, through the blessing of procreation. Gen. 1. 28. Eccl. 1. 4. Secondly, as Angels after a sort; God so providing, that though the body of man returneth to the earth from whence it was taken, yet the soul perisheth not, but returneth to God that gave it; Eccl. 12. 7. yea, that the same body also and every part thereof is preserved in the grave, and shall be joined entire to the soul at the last day, so to continue for ever. Job 19 26, 27. How manifold is the state wherein man is to be considered? Threefold: first, the state of innocence, commonly had and lost of all mankind, both elect and reprobate, without difference, Eccl. 7. Secondly, the state of corruption and misery seizing on all men naturally, but abiding without recovery only in the Reprobate, Rom. 3. 23. Thirdly, the state of Redemption proper to the elect, 1 Pet. 2. 9 Psal. 130. 8. All which do make way unto that final and everlasting estate of honour or dishonour fore-appointed unto all men, beginning at the end of this life, perfected at the day of judgement, and continuing for ever in the world to come. And thus touching this part of God's providence the Scriptures do teach us, both the benefits of God bestowed upon man before his fall; and likewise his justice and mercy towards him after his fall: his justice upon the Reprobate, who are left without hope of restitution, and reserved together with the Devils unto everlasting punishment, Matth. 25. 41. Rev. 20. 10. 15. His mercy upon the elect who notwithstanding their fall, are restored again by grace, Gen. 3. 15. Is it not likely that all the visible world together with man, is fallen without hope of restitution by mercy? Yes, for it standeth well with the justice of God, that seeing the visible world was made for the use of man, Gen. 2. 9 that with the fall of man it should be punished, Gen. 3. 17, 18. and with his raising up be restored, Rom. 8. 20, 21, 22. What is that special order of government which God useth towards mankind in this world, Of God's providence towards mankind. and in the world to come? In this world he ordereth them according to the tenor of a twofold Covenant, in the world to come according to the sentence of a twofold judgement. What understand you by a Covenant? Of the Covenant between God and man. An agreement which it pleaseth Almighty God to enter into with man concerning his everlasting condition. What be the parts of this agreement? Two: the one is the Covenant that God maketh with us; the other is the Covenant that we make with God: the sum of the former is, that he will be our God, of the latter, that we will be his people. Jer. 31. 33. What gather you from the former? The surname of God, as it is in divers places of Scripture, and namely, Exod. 3. 15. where it is said, The Lord God of your Fathers, the God of Abraham, the God of Isaac, the God of Jacob, hath sent me unto you; this is my name for ever, and this is my memorial unto all generations: from whence we may observe the singular glory and privilege of God's people, in that God is content to take his surname of them, Heb. 11. 16. Why is this surname added? For that it is a fearful thing to think of the proper name of God alone, unless this be added to it, whereby he declareth his love and kindness to us. What gather you from the latter? That man standeth bound by these Covenants of agreement, to perform that duty which God requireth at his hands. How many such Covenants be there? 1. Covenant of works. Two: First, the Law and Covenant of works; Secondly, the free promise or Covenant of grace, which from the coming of Christ is called the Gospel. Rom. 10. 5, 6. Gal. 3. 11, 12. Which of them was first? The Law, for it was given to Adam in his integrity, when the promise of grace was hidden in God. How so, since it is said that the Law was first given to Moses? That is to be understood of the written Law, as it was written by Moses, and engraven in tables of stone by the finger of God, otherwise the same was imprinted in the beginning in the hearts of our first parents, and therefore it is called the Law of nature, Rom. 2. 14. How was this Law given unto Adam in the beginning? It was chiefly written in his heart at his creation, and partly also uttered in his ear in Paradise; for unto him was given a will both to good and also to evil, and also to be inclined thereto with ability to perform it. There was something likewise outwardly revealed, as his duty to God in the sanctification of the Sabbath, to his neighbour in the institution of marriage, and to himself in his daily working about the garden. How doth it appear that the substance of the Moral Law was written in the hearts of Adam and Eve? First, by the effect of it in them both, who immediately after their fall were forced by the only guilt of conscience (not yet otherwise charged) to hide themselves from God's presence. Gen. 3. 8. Secondly, by the remainders thereof in all mankind, who even without the Law, are by light of nature a Law unto themselves. Gen. 4. 6. Rom. 2. 14, 15. How hath the Moral Law been delivered since the fall? The sum thereof was comprised in ten words, Exod. 34. 28. Deut. 4. 13. commonly called the Decalogue or ten Commandments, solemnly published and engraved in tables of stone by God himself, Deut. 10. 4. Afterwards the same was more fully delivered in the books of holy Scripture, and so committed to the Church for all ages, as the Royal Law for direction of obedience to God our King; Jam. 2. 8. and for the discovery of sin and punishment due thereto. Deut. 27. 26. Rom. 1. 31. & 3. 20. What then doth the Law now require of us? All such duties as were required of Adam in his innocency, Levit. 18. 5. and all such as are required since by reason of his fall; Deut. 27. 26. binding us to eternal death for our least defect therein. Declare now out of that which hath been said what the Covenant of works is. It is a conditional Covenant between God and man, whereby on the one side God commandeth the perfection of godliness and righteousness, and promiseth that he will be our God if we keep all his Commandments: and on the other side man bindeth himself to perform entire and perfect obedience to God's Law, by that strength wherewith God hath endued him by the nature of his first creation. What was done in this Covenant on God's part? There was his Law backed with promises, and threatenings, and unto them were added outward seals. What was the sum of this Law? Do this, and thou shalt live; if thou dost it not, thou shalt die the death. What is meant by Do this? Keep all my Commandments in thought, word, and deed. What is meant by life promised to those that should keep all the Commandments? The reward of blessedness and everlasting life, Levit. 18. 5. Luke 10. 28. What is meant by death threatened to those that should transgress? In this world the curse of God and death with manifold miseries both of body and soul, and (where this curse is not taken away) everlasting death both of body and soul in the world to come, Deut. 27. 26. & 29. 19 20. & 32. 22. Levit. 26. Deut. 28. What were the outward seals added hereunto? The two trees planted by God for that purpose in the midst of the garden, Gen. 2. 9 3. 3. that Adam before and in the sight of them might resort to some special places to serve God in, and might by the sight of them be put in mind of those things whereof they were signs and seals. What did the tree of life serve for? It sealed up happiness, life, and glory unto man, upon condition of obedience; that by tasting thereof (which no doubt, according to the manner of Sacramental signs, was a tree of marvellous comfort and restoring) he might be assured he should live in Paradise for ever, if he stood obedient to God's Commandments, Gen. 2. 9 Prov. 3. 18. Revel. 2. 7. Was this tree able to give everlasting life to man, or otherwise, why did God after the fall shut man from it? It was no more able to give everlasting life, than the bodily eating of any other Sacrament; but Adam having by sin lost that which was signified hereby, God would have him debarred from the use of the Sacrament. What did the tree of the knowledge of good and evil serve for? Both for trial of obedience, and also for a warning of their mutability, and of what would follow upon sin; so sealing death and damnation in case of disobedience, not as though the tree was able to give any knowledge, but that by tasting of it contrary to Gods command they should have experimental knowledge of evil in themselves, which before they had of good only, and by woeful experience should learn what difference there was between knowing and serving God in their integrity and being ignorant of him by their sin, Gen. 2. 17. What was done in this Covenant on man's part? Man did promise by that power which he had received, to keep the whole law, binding himself over to punishment in case he did not obey. In what state is man to be considered under this Covenant? The state of man in the time of his Innocency. In a twofold estate. 1. Of Innocency. 2. Of Corruption and misery. What things are you to note in the innocent estate of man? First, the place where he was seated. Secondly, the happy and glorious estate he there enjoyed both in soul and body. Where did God place man when he created him? In a most glorious, pleasant and comfortable Garden, which is called Paradise, or the Garden of Eden for pleasantness, Gen. 2. 8. What doth the Scripture teach concerning it? The place where it was; and the commodities thereof. Where, and in what part of the world was it? In Asia near the meeting of Euphrates and Tigris, those two famous Rivers. What commodities had it? All the principal creatures of God did adorn it, and therefore it is said to be more extraordinarily than the rest of the world planted by God: There are set down also the precious stones thereof under the Sardonyx; pure metals under the gold; precious woods under the Bdelium, and so all other living things and growing creatures, that it might be as it were a shop furnished for man to see in, and learn by it God's Wisdom, Power and Majesty. Doth this place now continue? The place remaineth, but the beauty and commodities be partly by the Flood, partly by man's sin (for which the whole earth is cursed) almost abolished, though (as may be observed out of good Authors) it is a very fruitful place still. What happiness did man enjoy, thus placed in Paradise? It was partly inward, partly outward. Wherein did the inward appear? First, in his wonderful knowledge, whereby he made use of all the creatures of God, as the greatest Philosopher that ever was. Secondly, in that holy and heavenly image of God, of which Adam had the use and comfort before his fall, it shining in him without tainture or blemish, and he thereby being without all sin or punishment of sin. Thirdly, in the full fruition and assurance of the favourable and blissful presence of his Creator, Matth. 5. 8. Psal. 17. 15. and his heavenly company and conference with God, without all fear, as a subject with his Prince, Gen. 3. 8. Fourthly, in his joyful serving God, together with absolute contentment in himself, Gen. 2. 25. Wherein did the outward appear? First, in having so comely, perfect and glorious a body, in which there was no infirmity, pain nor shame, though naked, Gen. 2. 25. Secondly, in his dominion over all the creatures, that submitted themselves and did service unto him, to whom also as their Lord he gave their original names, Gen. 2. 19, 20. Thirdly, in the comfortable state and sense, not of Paradise alone, but of all the world round about him, having neither storm, winter, nor extremity in any creature. What employment had man in this estate? A twofold employment; the first outward, to till and dress the Garden, Gen. 2. 15. the other spiritual, to worship and serve God his Creator, and to procure his own everlasting blessedness, whereto he was fitted with freedom of will and ability for perfect obedience unto God according to the tenor of the Covenant of works. What use are we to make of the knowledge of man's happiness before his fall? First, to admire and praise the great goodness and favour of God in so dealing with man, a clod of the earth. Secondly, to bewail the loss of that happy estate, with blaming ourselves for our sin in Adam. Thirdly, to learn how grievous a thing sin is in God's sight, that procured man this doleful change. Fourthly, to labour and gasp to be heirs of the heavenly Paradise purchased for the elect by Christ; by which we shall eat of the Tree of life, Rev. 2. 7. Thus far of the state of innocency; Of man in the state of corruption, and of his fall. what is the state of corruption and misery? The fearful condition whereinto in Adam all mankind fell, Eccles. 7. 29. by transgressing and violating that Covenant of works which God made with him at the beginning: For man continued not in his integrity, but presently transgressed that holy law which was given unto him, willingly revolting from God's command through Satan's temptation into many sins by eating the forbidden fruit, and so by the disobedience of one, sin reigned unto death, and death went over all, Rom. 5. 12. 18. What are we then to consider herein? First, Adam's fall; Secondly, the wretched estate he threw all his posterity into. In what place of Scripture is the History of Adam's fall handled? In the third Chapter of Genesis, the six former verses whereof setteth out the transgression of our first parents, (which was the original of all other transgressions) the rest of the Chapter declareth at large the things that followed immediately upon this transgression. How was the way made unto this fall of man? By God's permission, Satan's temptation, man's carelessness and infirmity in yielding thereunto. What action had God in this business? He permitted the fall of man, not by instilling into him any evil, Jam. 1. 13. 1 John 2. 16. or taking from him any ability unto good; But first suffering Satan to assail him (2 Sam. 24. 1. with 1 Chron. 21. 1.) Secondly, leaving man to the liberty and mutability of his own will, and not hindering his fall by supply of further grace, 2 Chro. 32. 31. Was then God no cause of the fall of our first Parents? None at all; but as hath been said, having created them holy he left them to themselves to fall if they would, or stand if they would in respect of their ability; as a staff put on an end right, doth fall without the furtherance of the man that setteth it right; yet came it to pass not only by the permission of God, but also by his secret Decree, thereby to make way for the manifestation of his Power, Justice and Mercy: for being able to bring good out of evil, as light out of darkness, he ordereth in his great Wisdom the fall of man to the setting out of the glory, both of his mercy in those that shall be saved in Christ, and of his Justice in those that shall perish for their sins, Rom. 11. 32. yet without wrong to any, being not bound to his creature to uphold him by his grace from falling, Rom. 11. 35. What hand had Satan in procuring the fall of man? Being himself fallen, upon a proud, envious and murderous mind, he deceived our first parents by tempting them to sin, to the end he might bring them into the like estate with himself; and as in this respect he is said to have been a murderer from the beginning, Joh. 8. 44. so doth he ever since seek to do what hurt he can to mankind, moving them still to sin against God, and labouring to bring them to damnation. What do you observe herein? His envy of God's glory and man's happiness, together with his hatred and malice against mankind, whom (as a murderer doth his enemy) he hateth and laboureth to destroy. What gather you from this attempt of his against our first parents in the state of Innocency? That Satan is most busy to assail them in whom the image of God in knowledge and holiness doth appear; not labouring much about those which either lie in ignorance, or have no conscience of walking according to knowledge, as those that are his already. What Instrument did Satan use in tempting man? He used the Serpent as an Instrument to deceive the woman, and the woman for an Instrument to tempt the man, Gen. 3. 1. 2 Cor. 11. 3. 1 Tim. 2. 14. Why did he use those outward Instruments, and not rather tempt their fancy and affection inwardly? It seemeth that in their integrity he could not have that advantage against them in those things whereunto they were made subject by their fall. Why did he choose rather to speak by a Serpent then by any other Beast? Because it was the fittest that God permitted him, and wisest of all the beasts of the earth, especially possessed by him to deceive man, Gen. 3. 1. It was of all other beasts the subtlest and fittest to creep into the Garden unseen of Adam, (who was to keep the beasts out of it) and to remain there without being espied of him, and creep out again when he had done his feat. If there were craft before the fall, than it seemeth there was sin? Craft in beasts is not sin, although the word here used signifieth a nimbleness and slyness to turn and wind itself any way, in which respect it seemeth the Devil chose this beast before any other. What learn you from thence? That the Devil to work his mischief is exceedingly cunning to make his choice of his Instruments, according to the kind of evil he will solicit unto, Matth. 7. 15. 2 Cor. 11. 13, 14. 1 Tim. 2. 14. But we do not see that he cometh any more in the body of Serpents? He may, and in the body of any other beast which the Lord will permit him to come in: Howbeit our case in this is more dangerous than that of our first parents; for now he useth commonly for Instruments men like unto us and familiar with us, which he could not do before the fall, Eph. 6. 12. Rev. 2. 10. Why did Satan assail the woman rather than the man? Because she was the weaker vessel, which is his continual practice, where the hedge is low there to go over, (Luk. 5. 30. Mar. 2. 16. Mat. 9 11. 2 Tim. 3. 6.) and might afterwards be a fitter means to deceive and draw on her husband. What are we to consider in his tempting of the woman? First, the time which he chose to set upon her. Secondly, the manner of the temptation. What note you of the time? First, that it was immediately, or not long after the placing of them in that happy estate: which teacheth how malicious the wicked one is, who if he could let, would not suffer us to enjoy any comfort either of this life or of that to come, so much as one poor day. Secondly, that he came unto her when she was some space removed from her husband, that he that should have helped her from and against his wiles might not be present to hear their conference: whence we learn, that the absence of wives from their husbands, who should be a strength unto them, is dangerous, especially that we absent not ourselves from the means of spiritual strength, the hearing of the Word, the receiving of the Sacraments, and Prayer. Thirdly, that she was near to the Tree of knowledge at the time he set on her: which showeth his watchfulness in taking advantage of all opportunities that might further his temptations. What was the manner of the temptation? First, he subtly addressed himself to the woman, and entered into conference with her. Secondly, he made her doubt whether the Word of God was true or not. Thirdly, he offered her an object. Fourthly, he used all the means he could to make her forsake God, and yield unto him, pretending greater love and care of man's well doing, then was in God, and bearing them in hand that they should be like unto God himself if they did eat of the forbidden fruit, Gen. 3. 5. What was the Devil's speech to the woman? Is it even so, that God hath said, Ye shall not eat of all the fruit in the Garden? Gen. 3. 1. What do you note in this? That it is likely there had been some communication before between the Serpent and the woman, that Satan had asked why they did not eat of the forbidden fruit, seeing it was so goodly and pleasant to behold, and that the woman had answered that they were forbidden, whereupon he inferreth this that Moses setteth down, wherein we may observe, First, the Devil's sophistry, who at first doth not flat contrary Gods command, but to bring her to doubting and conference with him asketh this question, whether God hath forbidden to eat of all the trees in the Garden. Secondly, the wicked spirits malicious and subtle suggestion, in that passing by the great bountifulness of the Lord in the grant of the free use of all the fruits in the Garden, he seeks to quarrel with the Lords liberality. Thirdly, we learn from hence to take heed lest for want of some one thing which God withholdeth from us, which we gladly would have, we be not unthankful to the Lord for his great kindness and liberality, and enter further into a mislike of him for that one want, then into the love and liking of him for his innumerable benefits we enjoy, especially it being for our good that he withholdeth it, and that being not good which we desire. What did follow upon this question of Satan? The woman answering thereunto, not as God had spoken, that surely they should die if they did eat of the forbidden fruit, but by a term of doubting, lest ye die; Satan by this conference and doubting, taketh advantage and assureth them that they shall not die, but have their eyes open and receive knowledge. What observe you in this reply of the Devil? First, his craft in applying himself to the woman, whom he seeing to be in doubt of the punishment, contents himself with it, and abstaineth from a precise denial, whither he would willingly draw her, because he deemed that the woman would not come so far, and that in a flat denial he should have been bewrayed, which notwithstanding in the latter end of this sentence he doth by implication flatly do: whence we learn, that the Devil proceedeth by degrees, and will not at the first move to the grossest: as in Idolatry he laboureth to draw man first to be present, after to kneel only with the knee, keeping his conscience to himself; lastly, to the greatest worship: In whoredom, first to look, then to dally, etc. and therefore we must resist the evil in the beginning. Secondly, that he is a calumniator or caviller, whereof he hath his name Diabolus Devil, and an Interpreter of all things to the worst; and it is no marvel though he deprave the best actions of good men, seeing he dealeth so with God, surmising that God had forbidden to eat of the fruits, lest they should know as much as he. Thirdly, that knowing how desirous the nature of man (especially they of best spirits) is of knowledge, he promiseth unto them a great increase thereof; whereas we ought to remember that which Moses saith, that the secrets of the Lord are to himself, and that the things that he hath revealed are to us and to our children, Deut. 29. 29. Hitherto of Satan's temptation, the cause of the fall without man: What were the causes arising from our first parents themselves? Not any of God's creation, but their carelessness to keep themselves entire to God's command: for though they were created good, yet being left by God to the mutability of their own will, they voluntarily inclined and yielded unto that evil, whereunto 〈◊〉 were tempted, and so from one degree unto another were ●rought unto plain rebellion, Gen. 3. 6. Eccl. 7. 29. What was their first and main sin? In general it was disobedience, the degrees whereof were first infidelity, than pride, and lastly, the disavowing of subjection by eating the forbidden fruit, which they imagined to be the means whereby they should attain to an higher degree of blessedness, but proved to be the sin that procured their fall, Gen. 2. 16, 17. & 3. 6, 7. Did not Adam confer with Satan, and take the fruit from the tree? No; he received it from his wife, and by her was deceived, and she by Satan, Gen. 3. 4. 17. 1 Tim. 2. 14. Satan indeed was the outward cause of Eves fall, but what are the causes arising from herself? They are either outward things of the body, or the inward affections of the mind moved by them. What are the outward things of the body? They are the abuse of the tongue, of the ears, of the eyes, and of the taste: for in that she entertained conference with the Devil, the tongue and ears; in that it is said that the fruit was delectable to look on, the eyes: and in that it was said it was good to eat, the taste is made to be an instrument of this sin. What learn you from hence? That which the Apostle warneth, Rom. 6. 13. that we beware that we make not the parts of our bodies weapons of iniquity: for if without a circumspect use of them they were instruments of evil before there was any corruption or any inclination at all to sin; how much more dangerous will they be now after the corruption, unless they be well looked unto? What do you observe in Eves conference with the Devil? First, her folly to enter into any conference with Satan, for she might have been amazed that a beast should speak unto her in a man's voice, but her carelessness and curiosity moved her to it. Secondly, her boldness in daring to venture on such an adversary without her husband's help or advice. Thirdly, her wretchedness in daring once to call in question the truth of God's command, or to dispute thereof, or then to doubt of it. What instruction gather you from her entertaining conference with Satan? That it is dangerous to talk with the Devil, so much as to bid him to depart, if the Lord to try us, should suffer him to tempt us visibly as he did Eve, unless we have a special calling of God thereunto. 1. Because he is too subtle for us, we being simple in regard of him. 2. Because he is so desperately malicious, that he will give place to no good thing we can allege to make him leave off his malicious purpose. What shall we then do? We must turn ourselves unto God, and desire him to command him away, at whose only Commandment he must depart. Is there any thing blame-worthy in Eves answer to the question of the Serpent? Notwithstanding that so far she answered truly, that God had forbidden them to eat of the fruit of that tree, and telleth also the punishment truly that would follow thereof, yet began she to slip in the delivery both of the charge and of the punishment: for where she saith they were forbidden to touch it, it is more than the Lord made mention of, and she thereby seemeth to insinuate some rigour of the Lord forbidding even the touch of the fruit; and where the Lord had most certainly pronounced, that they should die if they eat of the forbidden fruit, she speaketh doubtfully of it, as if they should not certainly die. What learn you from this latter Observation? That albeit men are oft persuaded they sin, yet that they are not persuaded of the Justice of God against it, whereby the door is opened to sin, which is to make God an Idol, in spoiling him of his Justice, as if he were so all mercy, as he had forgotten to be just, when as he is as well justice as mercy, as infinite in the one as in the other, which correcteth sharply the sins of such as he will save. What learn you of the abuse of the tongue in this conference? That as the tongue is a singular blessing of God, whereby man excelleth all the creatures upon the earth, so the abuse of it is most dangerous, because it setteth on fire the whole course of nature, and it is set on fire of hell, Jam. 3. 6. What observe you of that it is said, that Eve saw the fruit was delectable to look on? Her lustful and wicked eye in suffering her mind to be alured to look on the beauty of the fruit with a purpose to affect the eating of it. How is it said, that she saw it was good to eat, when she had never tasted of it? She knew by the beautiful colour it was so; for if we are able in this darkness (we are fallen into) to discern commonly by the sight of the fruit whether it be good, and the skilful in Physic by the colour only of the herb, to tell whether it be hot or cold, sweet or sour, how much more were Adam and Eve, who had the perfection of the knowledge of those things, more than ever Solomon himself? What learn you by the abuse of these outward senses? That they are, as it were, windows whereby sin entered into the heart, when there was no sin, and therefore will much more now, the heart being corrupted. What instructions gather you from thence? First, that we must shut them against all evil and unlawful use of their objects, and open them to the use of good things, make a Covenant with them as Job did with his eyes, Job 31. 1. by a strong and painful resistance of the evil that cometh by the abuse of them, as it were, and cut them off, and throw them away, as our Saviour giveth counsel, Mat. 5. 29, 30. Secondly, that as the senses are more noble, as the hearing and sight, called the senses of learning, so there should be a stronger watch set upon them; those being the senses that Adam and Eve were especially so deceived by. What observe you of that it is said, she saw that it was desirable for knowledge? That was only her error, which she having begun to sip of by communication with the Devil, did after drink a full draught of, by beholding the beauty of the fruit, and receiving the delicate taste thereof; and withal observe how we can heap reasons true and false to move us to follow our pleasures. What learn you from thence? That the heart inclining to error, doth draw the senses to an unlawful use of them, and that the abuse of the senses doth strengthen the heart in error. What gather you hereof? That before the heart was corrupted, there was no abuse of these outward senses. But that being corrupt, the abuse thereof doth settle the heart deeper in error. What was the effect of all these outward and inward means? First, Eve yielded to Satan, and put his will in execution in eating of the fruit that was forbidden. Secondly, she gave it also to Adam to eat. What force hath the word also here used by the holy Ghost? Thereby as by a special word of amplification the sin is aggravated against her, to show her naughtiness; not only in committing the sin her self, but also in alluring the husband to do as she had done. What learn you from thence? 1. The nature of sinners to draw others to the condemnation they are in, as Satan Eve, and Eve her Husband, even those that are nearest them; whose good they should procure. 2. That we should take heed of that the Apostle warneth us, not to be partakers of other men's sins, as if we had not enough of our own to answer for; which especially belongeth unto those in charge, 1 Tim. 5. 22. 3. How dangerous an instrument is an evil and deceived wife, which the Lord commandeth men should beware to make choice of, and if the man which is strong, much more the woman. What learn you of that Adam eat forthwith? First, that which hath been before noted, that the Devil by one of us tempteth more dangerously then in his own person; so that Satan knew he could not so easily have deceived Adam by himself, as by Eve. Secondly, for that in excess of love he yielded; it teacheth husbands to love their wives, but it must be in the Lord, as the wives must do their husbands. How doth it agree with the goodness, or with the very justice of God, to punish mankind so fearfully for eating of a little fruit? Very well, for first, the heinousness of an offence is not to be measured by the thing that is done, but by the worthiness of the person against whom it is committed. And how much more the Commandment our first parents broke was easy to be kept, (as to abstain from one only fruit in so great variety and plenty) so much more grievous was their sin by breaking it. Secondly, though God tried their obedience in that fruit especially, yet were there many other most grievous sins, which in desiring and doing of this they did commit: Insomuch that we may observe therein, the grounds of the breach in a manner of every one of the ten Commandments. For the transgression was horrible, and the breach of the whole Law of God; yea, an Apostasy whereby they withdrew themselves from under the power of God, nay, rejected and denied him; and not so little an offence as most men think it to be. What breaches of the first Commandment may be observed in this transgression? That the breach of all the Commandments concurred in adam's and Eves sin. First, infidelity, whereby they doubted of God's love towards them, and of the truth of his word. Secondly, contempt of God, in disregarding his threatenings, and crediting the word of Satan, God's enemy, and theirs. Thirdly, heinous ingratitude and unthankfulness against God for all his benefits, in that they would not be beholding unto him for that excellent condition of their creation (in respect whereof they ought unto him all fealty) but would needs be his equal. Fourthly, curiosity in affecting greater wisdom than God had endued them withal by virtue of their creation, and a greater measure of knowledge than he thought fit to reveal unto them. Fiftly, intolerable pride and ambition, not only desiring to be better than God made them, but also to be equal in knowledge to God himself, and aspiring to the highest estate due to their Creator. How did our first parents break the second Commandment? Eve, by embracing the word of the Devil, and preferring it before the word of God; Adam, by harkening to the voice of his wife, rather than to the voice of the Almighty. Gen. 3. 17. What were the breach of the third? First, presumption in venturing to dispute of God's truth, and to enter in communication with God's enemy, or a beast who appeared unto them, touching the word of God, with whom no such conference ought to have been entertained. Secondly, reproachful blasphemy, by subscribing to the sayings of the Devil, in which he charged God with lying, and envying their good estate. Thirdly, superstitious conceit of the fruit of the tree, imagining it to have that virtue which God never put into it, as if by the eating thereof, such knowledge might be gotten as Satan persuaded. Fourthly, want of that zeal in Adam for the glory of God which he ought to have showed against his wife, when he understood she had transgressed God's Commandments. How was the fourth Commandment broken? In that the Sabbath was made a time to confer with Satan in matters tending to the high dishonour of God. If it be true that on that day man fell into this transgression, as some not improbably have conjectured; for at the conclusion of the sixth day, all things remained yet very good, Gen. 1. 31. and God blessed the seventh day, Gen. 2. 3. Now it is very likely Satan would take the first advantage that possibly he could to entrap them, before they were strengthened by longer experience, and by partaking of the Sacrament of the tree of life, (whereof it appeareth by Gen. 3. 22. that they had not yet eaten) and so from the very beginning of man, became a manslayer. John 8. 44. Show briefly the grounds of the breach of the Commandments of the second table in the transgression of our first parents. The fifth was broken, Eve giving too little to her husband in attempting a matter of so great weight without his privity, and Adam giving too much to his wife in obeying her voice rather than the Commandment of God, and for pleasing of her, not caring to displease God. Gen. 3. 17. The sixth, by this act they threw themselves and all their posterity into condemnation and death, both of body and soul. The seventh, though nothing direct against this Commandment, yet herein appeared the root of those evil affections which are here condemned, as not bridling the lust, and wand'ring desire of the eyes, as also the inordinate appetite of the taste, Gen. 3. 6. in lusting for and eating that only fruit which God forbade, not being satisfied with all the other fruits in the garden. The eighth; first, laying hands upon that which was none of their own, but by a special reservation kept from them. Secondly, discontent with their present estate, and covetous desire of that which they had not. The ninth, judging otherwise then the truth was of the virtue of the tree, Gen. 3. 6. and receiving a false accusation against God himself. The tenth, by entertaining in their minds Satan's suggestions, and evil concupiscence appearing in the first motions leading to the forenamed sins. Thus much of our first parent's sin, and the causes thereof. Now let us come to the effects of the same; show therefore what followed in them immediately upon this transgression. Three fruits were most manifest: The effects of the fall. namely, guiltiness of conscience, shame of face, and fear of God's presence. Did any punishment follow upon this sin? Sin, Sin, guiltiness, punishment. guiltiness, and punishment do naturally follow one upon another; otherwise the threatening, that at what time soever they did transgress God's Commandment, they should certainly die, should not have taken effect. Declare how that threatening took effect. They were dead in sin, which is more fearful than the death of the body, as that which is a separation from the favour of God: for there came upon them the decay of God's glorious image in all the faculties of their soul, and also a corruption of the powers of their body, from being so fit instruments to serve the soul as God made them; and this in them is signified by nakedness; Gen. 3. 7. And in their children called original sin. Then there issued from thence a stream of actual sins in the whole course of their life; which appeared in Adam even upon his fall, by his flying from God's presence, and affirming that it was his nakedness that made him fly, his excusing of his sin, and laying it on the woman, etc. By sin an entry being made for death, Rom. 5. 12. they became subject to the separating of the soul from the body, which is bodily death; and of both from God, which is spiritual death, signified by expelling them out of Paradise, and debarring them of the sacramental tree of life, Gen. 3. 22. etc. And thus by the just sentence of God being for their sin delivered into the power both of corporal and of eternal death; they were already entered upon death and hell, to which they should have proceeded until it had been accomplished both in body and soul in hell, with the Devil and his Angels for ever, if the Lord had not looked upon them in the blessed Seed. For the fuller understanding of the things that immediately followed the transgression of our first parents; let us consider more particularly what is recorded in the 3d. ch. of Gen. And first show what is meant by that in v. 7. that their eyes were opened, & they saw themselves naked. were they not naked before, and having the eye sharper than after the fall, must they not needs see they were naked? It is true; Of our first parent's nakedness. howbeit their nakedness before the fall was comely, yea more comely than the comeliest apparel we can put on; being clad with the robe of innocency, from the top of the head unto the sole of the foot: wherefore by nakedness he meaneth a shameful nakedness both of soul and body, as the Scripture speaketh elsewhere; Rev. 3. 17, 18. Exod. 32. 25. What gather you from hence? That the loathsomeness of sin is hidden from our eyes until it be committed, and then it flasheth in the faces of our conscience, and appeareth in its proper colours. Was that well done that they sewed figtree leaves to hide their nakedness? In some respect: forasmuch as they sought not remedy for the nakedness inward, it was not well; but that they were ashamed to behold their own nakedness of the body, it was well: for in this corrupt and sinful estate, there is left this honesty and shamefastness, that neither we can abide to look on our own nakedness, and shameful parts, much less upon the shameful parts of others; although it be of those that are nearest joined unto us. What gather you from thence? First, that those that can delight in the beholding either of their own nakedness, or the nakedness of any other, have lost even the honesty that the sinful nature of man naturally retaineth. Secondly, that such as for custom's sake have covered their nakedness with clothes, do notwithstanding with filthy words, as it were, lay themselves naked, are yet more wretched, and deeplier poisoned with the poison of the unclean spirit, and have drunk more deeply of his cup. Seeing our nakedness cometh by sin, and is a fruit thereof, it may seem that little infants have no sin, because they are not ashamed. So indeed do the Pelagian heretic's reason; but they consider not that the want of that feeling is for the want of the use of reason; and because they do not discern between being naked and clothed. What followeth? That at the noise of the Lord in a wind, Of their hiding themselves. they fled from the presence of God, and hid themselves where the trees were most thick. What gather you from thence? First, that the guilt of an evil conscience striketh horror into a man; and therefore it is said, that terrors terrify him round about, and cast him down, following him at the heels, and leave him not till they have brought him before the terrible King: Job 18. 11. 14. Thereof it is, that the feast of a good conscience is so extolled, as to be a continual feast. Prov. 15. 15. Secondly, the fruit of the sin coming from the fear, which is to fly from God as from an enemy, whereof it is that the Apostle affirmeth, That having peace of conscience, we have access and approach to God. Rom. 5. 2. Their blindness, which esteemed that the shadow or thickness of trees would hide them from the face of God, whereas if we go up into heaven he is there; if into the deep, he is there also, Psal. 139. 7. 13. he being not so hidden in the trees, but that a man might find him out. What followeth? That God asketh where he is, which knew well where he was. What learn you from hence? First, that we would never leave off running from God, until we come to the depth of hell, if God did not seek us, and follow us, to fetch us as the good shepherd the lost sheep. Esa. 65. 1. Luk. 15. 4. Secondly, that the means of calling us home, is by the word of his mouth. What followeth? That Adam being asked, assigneth for causes things that were not the causes, as namely, the voice of the Lord, his fear, and his nakedness, which were not the true causes, considering that he had heard the voice of God, and was naked when he fled not; dissembling that which his heart knew to be the true cause. viz. his sin. What learn you from thence? That it is the property of a man unregenerate to hide and cloak sin, and therefore, that the more we hide and cloak our sins, when we are dealt with for them, the more we approve ourselves the children of the old man, the cursed Adam. Job 31. 33. What followeth? The Lord asketh how it should come that he felt his nakedness as a punishment, and whether he had eaten of the forbidden fruit. What note you from thence? That before that our sins be known in such sort as the denial of them is in vain and without colour, we will not confess our sins. What learn you out of Adam's second answer unto God? That the man unregenerate dealt with for his sins, goeth from evil to worse; for the sin that he did before, and now cannot hide, he excuseth, and for excusing it, accuseth the Lord; as those do which when they hear the doctrine of predestination and providence, thereupon would make God party in their sins. What learn you further? That howsoever Adam allegeth it for an excuse, because he did it by persuasion of another, yet God holdeth him guilty, yea dealeth with him as with the principal, because his gifts were greater than his wives. What learn you from the answer of Eve, to the Lords question; why she did so? The same which before, that the unregenerate man doth go about to excuse the sin he cannot deny; for she casteth her sin upon the Serpent, and said that which was true, but kept back the confession of her Concupiscence, without which the Serpent could not have hurt her. How cometh it to pass that the old Serpent the Author of all is not called to be examined? Because that the Lord would show no mercy to him, wherefore he only pronounceth Judgement against him. What learn you from thence? That it is a mercy of God when we have sinned to be called to account, and to be examined either by the Father of the household, or by the Magistrate, or by the Governor of the Church; and a token of God's fearful Judgement when we are suffered to rest in our sins without being drawn to question for them. What observe you in the sentence against the Serpent? That the first part contained in the 14. ver. is against the Instrument of the Devil; and that the other part contained in the 15 ver. is against the Devil. What learn you of this proceeding to sentence? That after the cause well known, Judgement should not be slacked. Why doth God use a speech to the Serpent that understandeth it not? It is for man's sake, and not for the beasts sake. Why for man's sake? To show his love to mankind by his displeasure against any thing that shall give any help to do hurt unto him; in which respect he commandeth that the Ox that killeth a man should be slain, and that the flesh thereof should not be eaten; (Exod. 21. 28.) like a kind Father that cannot abide the sight of the knife that hath maimed or killed his child, but breaketh it in pieces. What manner of curse is this, when there is nothing laid upon the Serpent, but that he was appointed to at the beginning, before he became the Devil's Instrument to tempt Eve? It is true, that he crept upon his belly before, and eat dust before, as appear in the Prophet, Esay 65. 25. but his meaning is, that he shall creep with more pain, and lurk in his hole for fear, and eat the dust with less delight and more necessity. What learn you from thence? Not to suffer ourselves to be instruments of evil to any in the least sort, if we will escape the curse of God; for if God did punish a poor worm, which had no reason or will to choose or refuse sin, how much less will he spare us which have both? What is the sentence against the Devil? The Ordinance of God, That there shall be always enmity between the Devil and his seed on the one side, and the woman and her seed on the other, together with the effect of this enmity. What do you understand by the seed of the Devil, seeing there is no generation of the Devils, for that there is no male nor female among them, neither have they bodies to engender? The seed of the Devil are all both wicked men and Angels, Joh. 8. 44. which are corrupt and carry his image, 1 Joh. 3. 8. In which respect the wicked are called the children of the Devil, and every where the sons of Belial, Act. 13. 10. What learn you from thence? That the war of mankind with the Devil is a lawful war proclaimed of God, which is also perpetual and without any truce, and therefore that herein it is wherein we must show our choler, our hate, our valour, our strength, not faintly and in show only, but in truth, whereas we being continually assaulted with our enemy, leave our fight with him to fight against our brethren, yea against our own souls; he continually and without ceasing fight with us, and not against his own, as the blasphemous Pharisees said, Mat. 12. 24. What is the sentence against the Woman? First, in the pain of conception and bearing child. Secondly, in the pain of bringing forth; wherein is contained the pain of nursing and bringing them up. Thirdly, in a desire to her husband. Fourthly, in her subjection to her husband. Was she not before desirous and subject to her husband? Yes; but her desire was not so great, through conscience of her infirmity, nor her subjection so painful, and the yoke thereof so heavy. What is the sentence against Adam? First, his sin is put in the sentence, and then his punishment. What is his sin? One, that he obeyed his wife whom he should have commanded; then, that he disobeyed God, whom he ought to have obeyed; the first being proper to him, the other common to his wife with him. What was the punishment? A punishment, which although it be more heavy upon Adam, yet it is also common to the woman; namely, the curse of the earth for his sake, from whence came barrenness by Thistles and Thorns, etc. whereof, first, the effect should be sorrow and grief of mind. Secondly, labour to the sweat of his brows, to draw necessary food from it, and that as long as he lived. Lastly, the expulsion out of Paradise, to live with the beasts of the earth, and to eat of the herb which they did eat of? What learn you from thence? That all men, from him that sitteth on the Throne, to him that draweth water, are bound to painful labour, either of the body, or of the mind, what wealth or patrimony soever is left them, although they had wherewith otherwise plentifully to live. What observe you else? I observe further out of this Verse and out of the two next, that in the midst of God's anger he remembreth mercy: Hab. 3. 2. for it is a benefit to Adam, that he may live of the sweat of his brows; to Eve, that she should bring forth, and not be in continual travel; unto them both, that he taught them wisdom to make leather Coats. What learn you from that it was said, God made them Coats? That in every profitable invention for the life of man, God is to be acknowledged the Author of it, and have the honour of it, and not the wit of man that invented it, as is the manner of men in such cases to sacrifice to their nets, Hab. 1. 16. When there were better means of clothing, why did they wear Leather? It seemeth that thereby they should draw themselves the rather to repentance and humiliation by that course clothing. What learn you from thence? That howsoever our condition and state of calling afford us better array; yet we learn even in the best of our clothes to be humbled by them, as those that are given us to cover our shame, and carry always the mark and badge of our sins; especially when these which were, even after the fall, the goodliest creatures that ever lived, learned that lesson by them. What followeth? A sharp taunt that the Lord giveth Adam, ver. 22. further to humble him, as if he should say, Now Adam dost thou not see and feel how greatly thou art deceived in thinking to be like God in eating of the forbidden fruit? What learn you from it? That by the things we think to be most esteemed contrary to the will of God, we are most subject to derision; and that it must not be a plain and common speech, but a laboured speech that must bring us to repentance. Why doth God banish him out of Paradise, lest he should live if he should eat of the tree of Life, seeing there is no corporal thing able to give life to any that sin hath killed? It is true that the eating of the fruit of the Tree of life would not have recovered him, but the Lord therefore would have him banished from it, lest he should fall into a vain confidence thereof, to the end to make him seek for grace. Wherefore are the Angels set with a glittering sword to keep them from the Tree of life? To increase their care to seek to Christ, being banished from it, without hope of coming so much as to the sign of life. What learn you from hence? The necessary use of keeping obstinate sinners from the Sacraments and other holy things in the Church. Thus much of the miserable and unhappy condition which our first parents brought upon themselves. Did this estate determine in their persons, or was it derived from them to all their posterity? It was; Of sin. for their sin in eating the forbidden fruit was the sin of all men, and we therein became sinners and guilty of eternal Condemnation: So that they by this first transgression did not only lose for themselves the Image and favour of God, but withal all deprived their posterity of that blessed estate, Rom. 3. 23. and plunged them into the contrary, Rom. 3. 12. bringing damnation upon themselves and us all: wherefore this cursed estate of mankind is called in the scriptures the image of Adam, Gen. 5. 3. the old man, Ephes. 4. 22. the flesh, Gen. 6. 3. John 3. 6. etc. And the Apostle teacheth expressly, Rom. 5. 12. That by one man sin entered into the world, and death by sin: and so death went over all men, forasmuch as all men have sinned. How doth the Apostle here call this the sin of one man, seeing both Adam and Eve sinned which are two, and that Eve sinned before Adam? In the name of Adam was comprehended the man and the woman, for by marriage two are made one; and Moses calleth both the man and the woman Adam, Gen. 5. 2. and last of all, the Apostle used the word here signifying both man and woman. What reason is there that all their posterity should take part with them both in their fall and in the woeful effect thereof? Why all Adam's posterity are partakers of his sin and misery. It seemeth not to stand with the Justice of God to punish us for the sin that we never did. Our first parents by God's appointment were to stand or fall in that trial, not as singular persons only, but also as the head and root of all mankind, representing the persons of all that should descend from them by natural generation; and therefore for the understanding of the ground of our participation with Adam's fall, two things must be considered. First, that Adam was not a private man in this business, but sustained the person of all mankind, as he who had received grace and strength for himself and all his posterity, and so lost the same for all: For Adam received the promise of life for himself and us with this condition, if he had stood, but seeing he stood not, he lost the promise of life both from himself and from us; and as his felicity should have been ours if he had stood in it, so was his transgression and misery ours: So that as in the second Covenant, the righteousness of the second Adam (Christ Jesus the Mediator) is reckoned to those that are begotten of him by spiritual regeneration (even those that believe in his name) although they never did it: so in the first Covenant, the sin of the first Adam (who herein sustained a common person) is reckoned to all the posterity that descend from him by carnal generation, because they were in him, and of him, and one with him, Rom. 5. 15, 16, 17, 18, 19 Secondly, that we all who are descended from Adam by natural generation, were in his loins and a part of him when he fell, and so by the law of propagation and generation sinned in him, and in him deserved eternal condemnation; therefore as two Nations are said to be in the womb of Rebekah, Gen. 25. 23. and Levi to have paid tithes to Melchisedec in the loins of Abraham, Heb. 7. 9, 10. who was not born some hundred years after, so is it here. Thus we see that as by the act of generation in leprous parents, the parent's Leprosy made the children's, and the slavish and villainous estate of the parents is communicated unto all the offspring, (for a man being a slave, his progeny unto the hundred generation, unless they be manumitted shall be slaves) even so the natural man howsoever he thinketh himself free, yet in truth he is sold under sin, and is the very servant of corruption, and in that state shall for ever remain, unless the Son do make him free, Joh. 8. 33, 34. 36. Rom. 6. 17. 19, 20. & 7. 14. 2 Pet. 2. 19 We see also that great Parsonages rebelling against the King, do not only thereby hurt and disgrace themselves, but also slain their whole blood, and lose their honour and Inheritance from themselves and from their children; for by our Law a man being attainted of High treason, the attaint of blood reacheth to his posterity, and his children as well as he lose the benefit of his Lands and Living for ever, unless the King in favour restore them again, as God in his mercy hath done unto us. Then it appeareth, that by propagation from our last parents we are become partakers of the sin of our first parents? Even so, and for the same transgression of our first parents, by the most righteous Judgement of God, we are conceived in sin, and born in iniquity, and unto misery, Ps. 51. 5. for men are not now born as Adam was created, but death doth reign over them also that sinned not after the like manner of the transgression of Adam, Rom. 5. 14. that is, over infants, who are born in sin, & not by imitation, but by an inherent corruption of sin, even as we see the young Serpents and Wolves that never stung men or devoured sheep, are notwithstanding worthy to die, because there are principles of hurtfulness and poysonsomnesse in them. How is it shown, that babes new born into the world have sin? In that they are afflicted sundrily, which they bewray by their bitter cries, and in that they coming out of the mother's womb go strait into the grave. What is then the natural estate of man? Every man is by nature dead in sin as a loathsome carrion, or as a dead corpse, and lieth rotting and stinking in the grave, having in him the seed of all sins, Eph. 2. 1. 1 Tim. 5. 6. For the fuller understanding of the state of sin and the consequents thereof, declare first what sin is. It is defined in one word, What sin is. 1 Joh. 3. 4. to be the transgression of the law; namely, a swerving from the law of God, making the sinner guilty before God, and liable to the curse of the law, Gen. 4. 7. Seeing by the law sin is, and the law was not before Moses, Rom. 5. 13. it seemeth there is no sin until Moses? When it is said the law was not before Moses, it is to be understood of the law written in the Tables of stone by the finger of God, and other laws Ceremonial and Political written by Moses at the commandment of God: for otherwise the law (the Ceremonial law excepted) was written in the heart of man, and for the decay thereof through sin taught by those to whom that belonged from the fall unto Moses. Is every breach of the Law of God sin? Yea, if it be no more but the least want of that God requireth, Rom. 7. 7. Gal. 3. 10. And doth every sin, the very lest, deserve the curse of God and everlasting death? Yes verily, because God is of infinite Majesty and dignity, and therefore what so toucheth him deserveth endless wrath: wherefore Purgatory, and our own satisfaction for small sins is vain. How many sorts of sins are there? Sin is either imputed, or inherent; the one without us, and the other within us. What is the sin Imputed? Our sin in Adam, Imputed sin. in whom as we lived, so also we sinned; for in our first parents (as hath been showed) every one of us did commit that first sin which was the cause of all other, and so we all are become subject to the imputation of Adam's fall, both for the trasgression and guiltiness, Rom. 5. 12. 18. 19 1 Cor. 15. 22. What sins are Inherent in us? They do either defile our nature, Inherent sin. or our actions, the one called Original sin, the other Actual, Col. 3. 9 For every one naturally descending from Adam, beside the guilt of that first sin committed in Paradise; first, is conceived and born in original corruption, Ps. 51. 5. Secondly, living in this world sinneth also actually, Gen. 6. 5. Esay 48. 8. yea, of himself he can do nothing but sin, Jer. 13. 23. neither is there any thing pure unto him, Tit. 1. 15. What is Original sin? It is a sin wherewith all that naturally descend from Adam are defiled even from their first conception, Original sin. infecting all the powers of their souls and bodies, and thereby making them drudges and slaves of sin, for it is the immediate effect of Adam's first sin, and the principal cause of all other sins. How is this sin noted out unto us? In that other sins have their special names, whereas this is properly called sin, because it is the puddle and sink of other sins, and for that also the more it is pressed, the more it bursteth forth, as mighty streams are, that cannot be stopped, till God by his holy Spirit restrain it. Wherein doth it specially consist? Not only in the deprivation of justice, and absence of good, but also in a continual presence of an evil principle and wicked property, whereby we are naturally inclined to unrighteousness, and made prone unto all evil, Jam. 1. 14. Rom. 7. 21. 23. For it is the defacing of God's Image consisting chiefly in wisdom and holiness, whereof we are now deprived, and the impression of the contrary image of Satan, John 8. 41, etc. called Concupiscence, Rom. 7. 7. Jam. 1. 14. consisting, first, in an utter disability and enmity unto that which is good, Rom. 7. 18. & 8. 7. Secondly, in proneness to all manner of evil, Rom. 7. 14. which also every man hath at the first minute and moment of his conception, contrary to the opinion of the Pelagians, who teach that sin cometh by imitation. Is the Image of God wholly defaced in man? No, if we take it in a large acception: For man remaineth still a reasonable creature, and capable of grace, having the same parts and faculties he had before; and in them some relics of God's Image, Gen. 9 6. Jam. 3. 9 As in the understanding some light, John 1. 9 in the conscience sometimes right judgement, Rom. 2. 15. in the will some liberty to good and evil in natural and civil actions: Rom. 2. 14. and freedom in all things from compulsion, etc. Is there not a power left in man, whereby he may recover his former happiness? Man hath still power to perform all outward actions, but not to change himself, until he be changed by the grace of God. Is man then able to perform the Law of God perfectly? They that are not born again of God, a Gal. 3. 22. Rom. 8. 3. cannot keep it all, b Phil. 3. 9 Tit. 3. 5. nor in any one point as pleasing to God thereby, in respect of themselves. For except a man be borne of God, he cannot see the Kingdom of heaven, nor enter therein; neither can he keep the Commandments of God. Moreover, all men by nature being conceived and born in sin, are not only insufficient to every good thing, but also disposed to all vice and wickedness. Can man in this estate do no good thing to please God, to deserve at lest something of his favour? We have lost by this sin all the righteousness we had in our creation, so as now if God should say to us, Think but a good thought of thyself, and thou shalt be saved; we cannot: but our nature is as a stinking puddle, which within itself is loathsome, and being moved is worse. But doth not God wrong to man, to require of him that he is not able to perform? No; for God made man so, that he might have performed it, but he by his sins spoiled himself, and his posterity of those good gifts. Is this corruption of nature in all the children of Adam? Yea, in all and every one that are mere men, none excepted; Rom. 3. 10. & 5. 15. All children since Adam's fall being begotten in it, Ps. 51. 5. How then doth the Apostle say, that holy parents beget holy children? Parents beget children as they are by nature, not as they are by grace. How is original sin propagated and derived from the Father to the Son? The propagation of original sin. We are not to be so curious in seeking the manner how, as to mark the matter to be in us: even as when a house is on fire, men should not be so busy to inquire how it came, as seeing it there, to quench it: But this we may safely say, that what effect the committing of the first sin wrought in the soul of Adam, the same it doth by the imputation of it work in the souls of his posterity; as therefore the committal of that sin left a stain behind it in his nature, being like a drop of poison that being once taken in, presently infecteth the soundest parts; or like the dead fly that marreth the most precious ointment of the Apothecary: so in the creation and infusion of our souls into our bodies, God justly imputed the same transgression unto us, the same corruption of nature (as the just punishment of that sin) must ensue in the like manner. Hath this inbred sin, wherein every one is conceived, equally polluted all men? Yes, though not altogether alike for disposition and motion to evil; for experience teacheth us that some are by nature more mild, courteous, and gentle than others, which difference notwithstanding is not so much in the natures of men, as in the Lord who represseth these sins in some, which he suffereth to rise up in others. In what part of our nature doth this our corruption abide? In the whole man from the top to the toe, and every part both of body and soul, Gen. 6. 5. 1 Thess. 5. 23. Like unto a leprosy that runneth from the crown of the head to the sole of the foot: but chiefly it is the corruption of the five faculties of the soul, which are thereby deprived of that holiness wherein God created them in Adam. Is not the substance of the soul corrupted by this sin? No, but the faculties only depraved and deprived of original holiness. For first, the soul should otherwise be mortal and corruptible. Secondly, our Saviour took our nature upon him without this corruption. To come then to the special corruptions of the five faculties of the soul. Then first how this sin is discerned in the Understanding. The mind of man is become subject to blindness in heavenly matters. The mind corrupted. First, Darkness and ignorance of God, of his will, and of his creatures; 1 Cor. 2. 14. Eph. 4. 17, 18, 19 Rom. 8. 5. Secondly, uncapableness, unableness, and unwillingness to learn though a man be taught, Rom. 8. 7. Luk. 24. 45. Thirdly, unbelief and doubting of the truth of God, taught and conceived by us. Fourthly, vanity, falsehood and error; to the embracing whereof, man's nature hath great proneness: Esa. 44. 20. Jer. 4. 22. Prov. 14. 12. & 16. 25. What use make you of this corruption of the understanding? That the original and seeds of all heresies and errors are in man's heart naturally without a teacher, and therefore we should distrust our own knowledge, to lead us in the matters of God and Religion; and only be directed by God's holy word. How is the Memory corrupted? First, The corruption of the memory. with dulness and forgetfulness of all good things that we should remember, notwithstanding we have learned them often. Secondly, with readiness to remember that we should not, and to retain errors and vanities (as tales and plays) much more than godly matters. What use make you hereof? As, first, to bewail the defects of our understanding, so to lament our forgetfulness of good things. Secondly, to distrust the faithfulness or strength of our memories in hearing and learning good things, and to use all good helps we can, as often repeating them, writing, and meditating on them. Thirdly, not to clog our memories with vanities, for which we should rather desire the art of forgetfulness. How is the Will corrupted? First, The corruption of the will. with a disablenesse and impotency to will any thing that is good in itself, Rom. 5. 6. Phil. 2. 13. Secondly, with slavery to sin and Satan, the will being so enthralled, Rom. 6. 20. & 7. 23. and hardened, Eph. 4. 18. that it only desireth and lusteth after that which is evil, Gen. 6. 5. Job 15. 16. Thirdly, with rebellion against God and any thing that is good. Rom. 8. 7. What use are we to make hereof? First, that we have no free will left in us since Adam's fall for heavenly matters. Secondly, that for the conversion either of ourselves or any other, we must not look for it from man, but pray to God to convert man, who worketh in us both the will and the deed, Phil. 2. 13. Heb. 2. 5. as the Prophet saith, Convert thou me, and I shall be converted. Lam. 5. 21. How are the affections corrupted? The affections of the heart which are many, The corruption of the affections. as love and hatred, joy and sorrow, hope and fear, anger, desire, etc. are subject to corruption and disturbance. Gal. 5. 24. James 4. 15. Job 15. 16. First, by being set upon unmeet objects, in affecting and being inclined to the things they should not be, and not to those they should; thus we hate good and love evil, 1 Kings 22. 8. And in a word, our affections naturally are moved and stirred to that which is evil to embrace it, and are never stirred up to that which is good, unless it be to eschew it. Secondly, by disorder and excess, even when we do affect naturally good things; as for our own injuries, we are more angry then for God's dishonour; when we are merry, we are too merry; when sad, too sad, etc. What use make you of the disorder of the affections? First, to keep ourselves from all occasions to incense them to sin, whereunto they are as prone as the tinder to the fire. Secondly, to labour to mortify them in ourselves, that we may be in regard thereof pure Nazarites before God, Gal. 5. 24. Col. 3. 5. How is the conscience corrupted? The corruption of the conscience. It is distempered and defiled, Tit. 1. 15. both in giving direction in things to be done, and in giving judgement upon things done. How in the former? It sometime giveth not direction at all, and thereupon maketh a man to sin in doing of an action otherwise good and lawful, Rom. 14. 23. sometime it giveth direction, but a wrong one; and so becometh a blind guide, forbidding to do a thing which God alloweth, and commanding to do things which God hateth. 1 Cor. 8. 7. Col. 2. 21. John 16. 2. How in the latter? When it either giveth no Judgement at all; being left without feeling; or when it hath an evil feeling and sense. How is it left without feeling? When it is so senseless and benumbed with sin, that it never checketh a man for any sin, Eph. 4. 18, 19 called a cauterised conscience, 1 Tim. 4. 2. which reseth from the custom of sinning, Heb. 3. 13. How doth it fail, when it hath a feeling, but a naughty one? Sometimes in excusing, sometimes in accusing. How in excusing? First, when it excuseth for things sinful, making them no sins, or small sins, and so feeding the mind with vain comforts. Mark. 10. 20. Gen. 3. 10. 12. Secondly, when as it excuseth us for having a good intent without any warrant of God's word, 1 Chron. 13. 9 How in accusing? First, when for want of time, direction, and lightning, it condemneth for doing good, (as a Papist for going to Sermons) condemning where it should excuse, and so filling the mind with false fears. Secondly, when accusing for sin it doth it excessively, turmoiling a man with inward accusations and terrors, Esa. 57 20. and drawing him to despair by such excessive terror, as may be seen in Cain and Judas. What use are we to make of this confusion of the conscience? First, seeing it doth thus abuse us, we are never to make it a warrant of our actions, unless it be directed by God's word. Secondly, we are to fear the terror of the great Judge of heaven and earth, when we are so often, and so grievously terrified with our little Judge that is in our soul. What corruption hath the body received by original sin? It is become a ready instrument to serve the sinful soul, Of the corruption of the body. having both a proneness to any sin the soul affecteth, and likewise an eagernes to commit it and continue in it, Rom. 6. 12. 19 whereby it is come to pass, that the bodily senses and members are, 1. As Porters to let in sin, Job 31. 1. Psal. 119. 37. Matth. 5. 29, 30. 2. The instruments and tools of the mind for the execution of sin, Rom. 3. 13, 14, 15, & 6. 13. What use are we to make of this doctrine of original sin? First, the due knowledge thereof serveth to humble the pride of man remembering that he is conceived in so sinful a sort, that howsoever the branches of his actions may seem green, yet is he rotten at the root. Secondly, it should move him with all speed to seek for regeneraon by Christ, seeing he hath so corrupt a generation by Adam. What is actual sin? It is a violation of God's Commandments done by us after the manner of Adam's transgression, Actual sin. Rom. 5. 14. to wit, a particular breach of God's Law in the course of our life, which proceedeth as an evil fruit from our natural corruption, and leaveth a stain in the soul behind it, Jer. 13. 23. which polluteth the sinner, and disposeth him to further evil. How is such sin committed? Either inwardly, or outwardly. How inwardly? First, by evil thoughts in the mind, which come either by a man's own conceiving, Gen. 6. 5. Matth. 15. 19 or by the suggestion of the Devil. John 13. 2. Acts 5. 3. 1 Chron. 21. 1. Secondly, by evil motions and lusts stirring in the heart against the righteousness of the Law, which condemneth the very first motions of evil that arise from our corrupt nature. How outwardly? By evil words and deeds, Esa. 3. 8. which arise from the corrupt thoughts and motions of the heart when any occasion is given, Matth. 15. 19 So that the imagination of man's heart, the words of his mouth, and works of his hands, are all stained with sin. Be not outward sins more grievous than inward? Some be, and some be not; for if they be against the same Commandment, and the same branch thereof, they are much more wicked and evil; because, first, God is more dishonoured outwardly; Secondly, other men are offended, if godly, or enticed by their example, if wicked; Thirdly, a man doth more engross himself in sin outward, then in a bare thought, that he restraineth from outward action. But how may some thoughts be more evil than actions? If they be of more wicked matters: as the denying of God in heart, is worse than an idle word. What use are we to make thereof? It serveth, first, to condemn the common sort, that say, and hold that thoughts are free, which are oft so sinful; Secondly, to assure us that many though they lead an outward civil life in actions, yet if their hearts be not cleansed by faith, may be more odious in God's sight that knoweth their thoughts, than a godly person that may be left to some outward weaknesses in his life. What be the degrees by which men do proceed in the committing of actual sin? Out of James 1. 14, 15. these four degrees may be observed. First, temptation to sin, James 1. 14. 2 Sam. 11. 12. which then only is sin to us, when it either ariseth from our own corruption, or from outward occasions to which we have offered ourselves carelessly. For if every temptation to sin offered unto us should be sin simply, than our Saviour that was tempted should have sinned. Therefore the outward or inward temptations that Satan may offer be not sins to us, till they get some hold in us, which is, when we are the occasion of them ourselves, by inward corruption or outward carelessness in venturing upon temptations. Secondly, concupiscence bringing sin to conception, James 1. 15. which is done by these degrees: First, entertaining the sin whereunto we are tempted, and suffering it to have abode in the mind or thought. Secondly, withdrawing the heart from God (whom we ought to fear with all our hearts) and his Commandments, Jam. 1. 14. Thirdly, consulting whether that sin which we ought to hate may be done or no. 3. Consent of the mind to commit sin, whereupon ensueth the birth of sin, Jam. 1. 15. by which it is brought forth into act against God or man. 4. Often repetition of sin, by custom and continuance, wherein the heart finally is hardened, Heb. 3. 13. and sin is come to a perfection or ripeness, Jam. 1. 15. which is the strength that sin getteth over man, whom it ruleth, as a Master doth a slave; in which estate who so continueth must look for eternal death, Jam. 1. 15. for sin then reigneth, which it never doth in the godly. Are these actual transgressions all of one sort? No, for they are diversely considered, in respect of the Commandment broken, the object offended, the disposition followed, and the degrees attained. How for the Commandment? The breach of a Commandment that biddeth, is a sin of omission, but of one that forbiddeth, is a sin of conversion; the one is an omission of duty required, the other a Commission of evil forbidden; by the one we offend in omitting those things which we should do, by the other in committing those things which we should not do. Which be the inward sins of omission? The not thinking so often or religiously of heavenly things, (respecting the first table) or of good duties to man as we should, but suffering our minds to be a thoroughfare for vain or wicked thoughts to pass through more than good: which sin, if it were thought of well, would make men more humble before God, and to make more conscience of their hours, days, and nights, to mark how their mind is occupied. What be inward sins of Commission? All actual sins of the mind and thoughts, whether we be awake dealing with God or man, or asleep dreaming. Examples of the first against God, are to think there is no God, Psal. 10. 45. or to have vile and base conceits of him or his government, Psal. 10. 41. 1 Cor. 2. 14. And towards man, every inward breach of the second table. But doth man commit sin in the night when he dreameth? Yes surely, the soul is never idle, but when it thinketh not of good, it thinketh of evil: and the godly may mark that after they have had any dreams of things unlawful, their heart is in a measure wounded, till they obtain peace and pardon from God. What use are we to make thereof? To pray earnestly that God would sanctify our corrupt hearts, that it may be a fountain of holy and not sinful thoughts; and in the night, 1. To commit ourselves specially to God, that because we having our Senses and Judgement bound and silent, are less able to resist and judge our sinful thoughts, God would preserve us from them by his grace; And, 2. That we avoid all occasions thereof in the day. What be the outward sins of Commission? Such as to the committing of them beside the thought of our mind any part of our body doth concur; as our tongue to words, and other parts to deeds. How are sins distinguished in regard of the object offended? Some sins are more directly against God, some against men, either public or private, and others against a man's self. How in regard of the disposition followed? Either as we partake with others sins, Esa. 6. 5. or as we commit the sin in our own person. What be the differences of partaking with others sins? First, when we conceal and wink at other men's sins which we ought to reveal and rebuke, as Magistrates and Ministers oft do. 1 Sam. 3 13. Secondly, when we further it by our consent, presence, or counsel, Act. 7. 58. & 8. 1. & 22. 20. & 23. 14, 15. Rom. 1. 32. Thirdly, when we provoke others to sin, Mark 6. 25. What difference of disposition is there in those sins which a man doth commit in his own person? Some sins are committed of Ignorance, 1 Tim. 1. 13. Ps. 19 12. or of an erring conscience, 1 Cor. 8. 7. which a man doth either not know, or not mark: others are done of knowledge. Doth not Ignorance excuse? Affected Ignorance doth rather increase then diminish a fault. What be the differences of sins of knowledge? 1. Some are of infirmity and temptation, for fear of evil or hope of good, Rom. 7. 19 Mat. 26. 69, 70. 2. Some of presumption, obstinacy, and stubborness in sinning, against which David earnestly prayed, Ps. 19 13. & 50. 21. Eccles. 8. 11. and this may proceed (if men have not the grace of God) to obstinate and wilful malice against God and his truth, and to the unpardonable sin against the holy Ghost, Heb. 6. 4, 5, 6. & 10. 29. Mark 3 29, 30. What is the sin against the holy Ghost, the highest of all sins? It is a wilful and malicious falling from, Of the sin against the holy Ghost. and resisting of the Gospel, after a man hath been enlightened with it, and felt a taste thereof; manifested in outward action by some blasphemous oppugning the truth of set hatred, because it is the truth. What are you to consider in this sin? The nature thereof, and the deadliness of the same. What note you in the nature? The reason why it is so called, and the quality thereof. Why is it called the sin against the holy Ghost? Not because it is committed against the third Person only, (for it is committed against all three) but because it is committed against the light of knowledge with which the holy Ghost hath enlightened the heart of him that committed it, and that of set malice: for every one that sinneth against his knowledge may be said to sin against the holy Ghost, as Ananias and Sapphira were said to do, Act. 5. 3. But that is not this great sin of malice, resisting the truth, because it is the truth, but of infirmity. What qualities and properties hath this great sin? First, it must be in him that hath known the truth, and after falleth away, Heb. 6. 5. therefore Infidels and Heathens do not sin this sin; neither any that are ignorant, though maliciously they blaspheme the truth. Secondly, it must be done of set malice, because it is the truth, as the pharisees did, Mat. 12. 31. Heb. 6. 6. Therefore Peter that cursed himself, and denied that he knew Christ, to save his life, did not sin this sin; nor Paul that did persecute him doing it of ignorance. Thirdly, it must be against God himself directly & his Son Christ Jesus, Mat. 12. 31. Heb. 6. 6. Therefore it is not any particular breach of the second Table, nor a slip against any special sin of the first. Can these qualities at any time befall the elect or children of God? No: and therefore they that feel in themselves the testimony of their election, need not fear their falling into this sin, nor despair. What is the deadliness of this sin above other sins? First, God hath pronounced it shall never be pardoned; not because God is not able to pardon it, but because he hath said he will not forgive it. Secondly, this sin is commanded not to be prayed for, when persons are known to be guilty of it, 1 Joh. 5. 16. whereas we are bound to pray for all other persons. Thirdly, this is the ordinary and first sin of the Devil, and therefore is he never received into mercy, no more than those that are guilty of it. Thus much of the sin against the holy Ghost: Show now the differences of actual sins in regard of the degrees attained. Some are only sins, Of the divers differences of actual sins. but others are wickednesses, and some beastlinesses, or devilishnesses; for though original sin be equal in all Adam's children, yet actual sins be not equal, but one much greater than another. Are not sins well divided into Venial, and Mortal? None are Venial of their own nature, but only to the faithful they are so made by the mercy of God in Christ. Do all natural men alike commit all these kinds of sin? No: for though all are alike disposed unto all manner of evil, Rom. 7. 14. having in their corrupt nature the seeds of every sin; yet doth God for the good of humane society restrain many from notorious crimes, by fear of shame and punishment, desire of honour and reward, etc. Rom. 13. 3, 4, 5. How doth God employ men in this state of sin? First, he guideth them partly by the light of nature, Rom. 2. 14, 15. Joh. 1. 9 and partly by common graces of the Spirit, Esa. 44. 28. unto many actions profitable for humane society, and for the outward service of God. Secondly, he over-ruleth their evil and sinful actions, so that thereby they bring to pass nothing but what his hand and counsel had before determined for his own glory, Act. 3. 16. & 4. 27, 28. What are the things that generally follow sin? They are two: Gild and punishment; both which do most duly wait upon sin to enter with it, and cannot by any force or cunning of man or Angel be holden from entering upon the person that sin hath already entered upon; both likewise do increase as the sin increaseth. What is the guilt of sin? It is the merit and desert of sin, Gild of sin. which is as it were an obligation to the punishment and wrath of God, whereby we become subject to God's debt or danger; that is, to condemnation, Rom. 2. 15. & 3. 9 & 10. 19 For every man by reason of his sin is continually subject to the curse of God, Gal. 3. 10. and is in as great danger of everlasting damnation, as the Traitor apprehended is in danger of hanging, drawing and quartering. Is there any evil in the guilt before the punishment be executed? Very much; for it worketh unquietness in the mind, as when a man is bound in an obligation upon a great forfeiture, that very obligation itself disquieteth him; especially if he be not able to pay it (as we are not.) And yet more, because where other debts have a day set for payment, we know not whether the Lord will demand by punishment his debt this day before to morrow. What learn you from this? That sith men do shun by all means to be in other men's debt or danger (as also the Apostle exhorteth, Rom. 13. 8. Owe nothing to any man; and Solomon also counselleth in the matter of suretyship, Prov. 6. 1, 2, 3, 4, 5.) we should more warily take heed that we plunge not ourselves over head and ears in the Lord's debt; for if it be a terrible thing to be bound to any man in stature Staple, or Merchant, or recognizance, much more to God who will be paid to the uttermost farthing. How else may the hurt and evil of the guilt of sin be set forth unto us? It is compared to a stroke that lighteth upon the heart and soul of a man, where the wound is more dangerous than when it is in the body, Gen. 44. 16. 1 Sam. 24. 4, 5, 6. and so it is also a sting or a by't worse than of a viper, as that which bringeth death. Have you yet wherewith to set forth the evil of the guilt? It seemeth when the Lord said to Cain, if he sin against his brother, his sin lieth at the door, Gen. 4. 7. that he compareth the guilt to a dog that is always snarling and barking against us; which is confirmed by the Apostle, who attributeth a mouth to his desert of sin to accuse us, Rom. 2. 15. What is the effect of this guilt of Conscience? It causeth a man to fly when none pursueth, and to be afraid of the fall of a leaf, Prov. 28. 1. Levit. 26. 36. When a man doth not know whether he doth sin or no, how can he be smitten, or bitten, or barked at, or fly for fear? therefore against all this evil ignorance seemeth to be a safe remedy? No verily; for whether we know it or no, his guilt remaineth: as a debt is a debt, though a man knoweth it not; and it is by so much the more dangerous, as not knowing it, he will never be careful to discharge it, till the Lords arrest be upon his back, when his knowledge will do him no good. We may see many which heap sin upon sin, and know also that they sin, and yet for all that cease not to make good cheer, and make their hearts merry. The countenance doth not always speak truth, so that sometimes under a countenance in show merry there are stings and pricks in the Conscience, Rom. 2. 15. which yet is oftentimes benumbed, and sometimes through hypocrisy it is seared, as it were with a hot iron, 1 Tim. 4. 2. but the Lord will find a time to awaken and revive it, by laying all his sins before his face, Psal. 50. 21. When it is known what is the remedy of it? It were wisdom not to suffer our guilt to run long on the score, but reckon with ourselves every night ere we lie down to sleep, and look back to the doings of the day, that in those things which are well done we may be thankful and comfort our own hearts, and in that which passeth otherwise from us, we may call for mercy, and have the sweeter sleep; for if Solomon willeth us in that case of debt by suretyship to humble ourselves to our Creditor, and not to take rest until we have freed ourselves, Prov. 6. 1, 2, 3, 4, 5, 6. much more ought we to haste the humbling ourselves unto God, sith the blood of Christ is the only sacrifice for sin. Is the guilt of sin in all men alike? No: for as the sin increaseth, so doth the guilt, both in regard of the greatness and of the number of our sins, as appears out of Ezra 9 6. where as sin is said to be gone above their heads, so the guilt to reach up to the heavens. When the sin is gone and passed, is not the guilt also gone and passed? Christ taketh away both the guilt and the sin of the godly, (except original sin which continueth during life) but in the wicked when the act of sin is gone, the guilt remaineth always; as the strong savour of garlic, when the garlic is eaten, or as the scar of a wound, or the mark of a burning, when the wound or burning is past. What is contrary to the guilt of sin? The testimony of a good Conscience, which is a perpetual joy and comfort, yea and a heaven to him that hath walked carefully in God's obedience, as the other is a torment of hell. So much of the guilt, what is the punishment? It is the wages of sin sent for the guilt, Punishment of sin. Rom. 6. 23. namely, the wrath and curse of God, by whose just sentence man for his sin is delivered into the power both of bodily and spiritual death, begun here, and to be accomplished in the life to come, Gen. 2. 17. John 3. 18, 19 & 5. 24. & 28. 29. Lamen. 3. 36. Esa. 64. 5, 6. Rom. 6. 12. Gal. 3. 10. What do you understand by bodily and spiritual death? By the one I understand the separation of the soul from the body, with all personal miseries and evils that attend thereon, or make way thereto; by the other the final separation of both from God, together with present spiritual bondage, and all forerunners of damnation. Are all the particular punishments expressed in the word which shall come for sin? They cannot wholly be laid down, they be so manifold and so divers, and therefore it is said they shall come written and unwritten, Deut. 29. 20. & 28. 61. Against whom are these punishments addressed? Against the whole estate of him that sinneth: For whereas executions upon obligations unto men are so directed as they can charge either the person alone, or his goods and lands alone, so as if the Creditor fall upon the one he freeth the other, as if he fall upon the person he cannot proceed further than unto his body: the execution which goeth out from God for the obligation of sin is extended to the whole estate of the sinner, both to the things belonging unto him, and likewise to his own person. What be the punishments that extend to the things belonging to him? Calamities upon his family, wife, children, servants, friends, goods and good name, the loss and curse of all these, and unhappy and miserable posterity, (Matth. 15. 22. Psalm 109. 12.) hindrances in goods, Deuter. 28. in name, ignominy and reproach, Matth. 7. 12. Job 18. 17. Prov. 10. 7. loss of friends, acquaintance, etc. What are the judgements executed upon his person? They are executed either in this life, or in the life to come. What punishments are inflicted in this life? They be partly outward, partly inward. What be the outward punishments? 1. His want of dominion over the creatures, and the enmity of the creatures against him, calamities by fire, water, beasts, or other means, disorder in the world, in summer, winter, heaven, earth, and all creatures. 2. Shame for the nakedness of body. 3. All hunger in extremity, thirst, nakedness, penury, poverty of estate, and want of bodily necessaries. 4. Weariness in following his calling with sweat of his brows, with trouble and irksomeness, Gen. 3. 19 5. Outward shame and infamy. 6. Servitude. 7. Loss of limbs, or of the use of his senses, deformities in body. 8. Weakness of being, want of sleep, pains of body, aches, soars, sicknesses and diseases of all sorts, Deut. 28. Mat. 9 2. even to the itch, which few make account of; thereby to feel the anger of God and punishment of sin: hither is to be referred pain in Childbearing, Gen. 3. 16. What be the inward punishments in this life? 1. Sorrow and anguish of soul for these plagues and the like. 2. Madness, frenzy, and foolishness. 3. Blindness and distemper of the soul, when God striketh it with an ignorant spirit, with want of judgement to discern between good and bad, with forgetfulness of holy things, or hardness of heart, Eph. 4. 17, 18, 19 which although for the time they be least felt, yet are they more fearful and dangerous, than those whereof the sense is presently sharp. 4. Terror and vexation of spirit, driving into hell, guiltiness and horror of Conscience, the fury of a despairing soul, beginning even in this life to feel hell torments, Deut. 28. 28. Heb. 10. 27. Esa. 33. 14. 5. Strangeness and alienation from God. 6. Spiritual bondage, whereby sinful man is become subject to the lust of the flesh, the curse of the Law, the rule of Satan, and the custom of the world; yea, even blessings are cursed, Malac. 2. 2. and prosperity causeth ruin, Psal. 69. 22. In what sort is man in bondage unto Satan? Both soul and body is under the power of the Prince of darkness, whereby man becometh the slave of the Devil, and hath him to reign in his heart as his God, till Christ deliver him, Col. 1. 13. Ephes. 2. 2. 2 Tim. 2. 26. 2 Cor. 4. 4. Heb. 2. 14. Luke 11. 21, 22. How may a man know whether Satan be his God or no? He may know it by this, if he give obedience to him in his heart, and express it in his conversation. And how shall a man perceive this obedience? If he take delight in the evil motions that Satan puts into his heart, and doth fulfil the lusts of the Devil, Joh. 8. 44. 1 Joh. 3. 8. What is that slavery whereby a man is in bondage to the flesh? A necessity of sinning (but without constraint) until he be born again by the grace of God, Mat. 12. 33, 34, 35. If we sin necessarily, and cannot but sin, than it seemeth we are not to be blamed? Yes, the necessity of sin doth not exempt us from sin, but only constraint. What punishments are inflicted upon sinful man after this life? A twofold death. Which is the first death? Bodily death in the several kinds; namely, the separation of the soul from the body, Gen. 3. 19 Eccl. 12. 7. Rom. 5. 12. Wherein consisteth the second death? 1. In an everlasting separation of the whole man from the favourable presence and comfortable fellowship of Gods most glorious Majesty, in whose countenance is fullness of joy. 2. Perpetual imprisonment in the company of the Devil and Reprobates damned in hell. 3. The most heavy wrath of God and unspeakable torments to be endured in hell fire world without end, 2 Thess. 1. 9 How doth this death seize upon man? 1. After this life is ended, the soul of the wicked immediately is sent unto hell, there to be tormented unto the day of Judgement, Luk. 16. 22, 23. 2. At the day of Judgement the body being joined to the soul again, both shall be tormented in hell everlastingly, Matth. 10. 28. so much also the more as they have had more freedom from pain of body, and anguish of soul, and loss of outward things in this life. Is the punishment of all sins alike? No; for as the guilt increaseth, so doth the punishment; and as the smallest sin cannot escape God's hand, so as we heap sins, he will heap his judgements, John 19 11. Mat. 11. 20, 21, 22, 23, 24. But God is merciful? He is indeed full of mercy, but he is also full of righteousness, which must fully be discharged, or else we cannot be partakers of his mercy. Cannot we by our own power make satisfaction for our sins, and deliver ourselves from the wrath of God? We cannot by any means, but rather from day to day increase our debt; for we are all by nature the sons of wrath, and not able so much as to think a good thought; therefore unable to appease the infinite wrath of God conceived against our sins. Could any other creature in heaven or earth (which is only a creature) perform this for us? No, none at all; for first God will not punish that in another creature, which is due to be paid by man. Secondly, none that is only a creature can abide the wrath of God against sin, and deliver others from the same. Thirdly, none can be our Saviour but God. Could man by his own wisdom devise any thing whereby he might be saved? No; for the wisdom of man can devise nothing but that which may make a further separation betwixt God and him. What then shall become of mankind? is there no hope of salvation, shall all perish? then surely is a man of all creatures most miserable; when a dog or a toad die, all their misery is ended, but when a man dieth, there is the beginning of his woe. It were so indeed if there were no means of deliverance, but God in his infinite wisdom and mercy hath found out that which the wisdom of man could not, and provided a Saviour for mankind. How then is man delivered from this sinful miserable estate? Sin is repressed, Of God's Covenants with man. and misery assuaged, by many means natural and civil, but they are not removed, nor man restored, but only by a new Covenant; the old being not now able to give life unto any, by reason of the infirmity of our flesh. Why is the former Covenant of works called the old? Because we not only cannot do it, but through the perverseness of our nature (and not by the fault of the Law) it maketh our old man of sin elder, and we more hasting to destruction. How are they convinced that seek righteousness by this Covenant? Because thereby they make God unjust, and that he should thus give the Kingdom of heaven to wicked men, as to those that cannot fulfil the Law. Seeing the nature of a Covenant is to reconcile and join those together that are at variance (as we see in the example of Abraham and Abimelech, Laban and Jacob) why is this called a Covenant, that can make no reconciliation betwixt God and us? Although it be not able to reconcile us, yet doth it make way for reconciliation by another Covenant: neither is it meet strictly to bind God's Covenant with men to the same Laws, that the Covenants of one man with another are bound unto: For amongst men the weaker seeketh reconciliation at the hand of the mightier, Luk. 14. 31, 32. But God neither able to be hurt, or benefitted by us, seeketh unto us for peace, 2 Cor. 5. 20. Whether of these two Covenants must be first in use? The Law; to show us, first, our duty what we should do. Secondly, our sin, and the punishment due thereunto. How is that other Covenant called whereby we are reconciled unto God, and recovered out of the state of sin and death? The new Covenant, Of the Covenant of grace. (so called, because by it we are renewed) the Covenant of grace, of promise, of life and salvation; the new Testament, the Gospel, etc. jer. 31. 31, 32. Rom. 3. 23, 24. What is the Covenant of grace? God's second contract with mankind after the fall, for restoring of him into his favour, and to the estate of happiness by the means of a Mediator, Gal. 3. 21, 22. and it containeth the free promises of God made unto us in Jesus Christ, without any respect of our deservings. Who made this Covenant? God alone: for properly man hath no more power to make a spiritual Covenant in his natural estate, then before his creation he had to promise obedience. How are they convinced by the giving of this second Covenant, which seek righteousness in the Law or old Covenant? Because thereby they make God unwise that would enter into a new and second Covenant, if the former had been sufficient. Heb. 8. 7. When was this Covenant of Grace first plighted between God and man? Immediately after his fall in Paradise, in that promise given concerning the woman's seed, Gen. 3. 15. God in unspeakable mercy propounding the remedy before he pronounced sentence of Judgement. Was it once only published? It was sundry ways declared in all ages, partly by ordinary means, and partly by Prophets extraordinarily sent and directed by God. What is the foundation of this Covenant? The mere mercy of God in Christ, whereby grace reigneth unto life through the obedience of one, which is Jesus Christ. Rom. 5. 21. For there being three persons of the Trinity, the Father sent his Son to accomplish the work of our Redemption, and both of them send the Holy Ghost to work saving grace in our hearts, and apply unto our souls the holiness purchased by the Son of God. What is promised therein? The favour of God and everlasting salvation, with the means thereof, as Christ, and in him Conversion, Justification and Sanctification. What is the condition on man's part? The gift being most free on God's part, nothing is required on man's part but the receiving of grace offered; which is done in those that are of capacity by Faith in Christ: John 1. 12. 14, 15. Acts 16. 31. whence followeth new obedience, whereby the faithful walk worthy of the grace received; and this also is by God's grace. What then is the sum of the Covenant of grace? That God will be our God and give us life everlasting in Christ, if we receive him; being freely by his Father offered unto us. Jer. 31. 33. Acts. 16. 30, 31. John 1. 12. How doth this Covenant differ from that of works? Much every way; The differences between the Covenant of works, and and the Covenant of grace. for, first, in many points the Law may be conceived by reason; but the Gospel in all points is far above the reach of man's reason. Secondly, the Law commandeth to do good, and giveth no strength, but the Gospel enableth us to do good, the Holy Ghost writing the Law in our hearts; Jer. 31. 33. and assuring us of the promise that revealeth this gift. Thirdly, the Law promised life only; the Gospel's righteousness also. Fourthly, the Law required perfect obedience, the Gospel the righteousness of Faith. Rom. 3. 21. Fifthly, the Law revealeth sin, rebuketh us for it, and leaveth us in it: but the Gospel doth reveal unto us the remission of sins, and freeth us from the punishment belonging thereunto. Sixthly, the Law is the ministry of wrath, condemnation, and death: the Gospel is the ministry of grace, Justification and life. Seventhly, the Law was grounded on man's own righteousness, requiring of every man in his own person perfect obedience; Deut. 27. 26. and in default for satisfaction everlasting punishment, Ezek. 18. 14. Gal. 3. 10. 12. but the Gospel is grounded on the righteousness of Christ, admitting payment and performance by another in behalf of so many as receive it, Gal. 3. 13, 14. And thus this Covenant abolisheth not, but is the accomplishment and establishment of the former, Rom. 3. 31. 10. 4. Wherein do they agree? They agree in this, Wherein they agree. that they be both of God, and declare one kind of righteousness, though they differ in offering it unto us. What is that one kind of righteousness? It is the perfect love of God, and of our neighbour. What thing doth follow upon this? That the severe Law pronounceth all the faithful righteous, forasmuch as they have in Christ all that the Law doth ask. But yet those remain transgressors of the Law? They are transgressors in themselves, and yet righteous in Christ, and in their inward man they love righteousness and hate sin. What are we to consider in the Covenant of Grace? The condition, Of Jesus the Mediator of this Covenant. The foundation of it. 1. Of the Mediator. 2. And then of the rest of mankind. In the former consisteth the foundation of this Covenant. The performance whereof dependeth on Christ Jesus, Acts 10. 43. & 3. 24. Rom. 1. 3. 4. To the latter belongeth the application thereof for salvation, unto all that will receive it, 2 Cor. 5. 20. Mat. 6. 33. When was the Mediator given? 1. If we regard God's decree, from all eternity, Eph. 1. 4. 2. If the virtue and efficacy of his Mediation, as soon as need was, even from the beginning of the world, Rev. 13. 8. 3. If his manifestation in the flesh, in fullness of time, Gal. 4. 4. 1 Tim. 2. 6. from whence we reckon now, 1643. years. Who is this Mediator between God and man? Jesus, Luk. 2. 11. Mat. 1. 21. 1 Tim. 2. 5. the Son of the Virgin Mary, the promised Messias, or Christ, whom the Fathers expected, the Prophets foretold, John 1. 45. & 8. 56. Whose life, death, Resurrection, & Ascension the Evangelists describe, Joh. 1. 1. Act. 1. 1. Whose word preached unto this day subdueth the world, 1 Tim. 3. 16. 2 Cor. 10. 4. 5. Finally, whom we look for from heaven to be the Judge of quick and dead. Acts 10. 42. What do the Scriptures teach us touching Christ our Mediator? Two things, first his person, Joh. 1. 14. & 3. 33. Secondly, his office. Esa. 61. 1, 2. Luk. 4. 18. What is his Person? The second Person in the Godhead, Of the person of Christ. made man. John 1. 14. What have we to consider herein? First the distinction of the two natures. The natures of Christ. Secondly the hypostatical or personal union of both into one Immanuell. Divine. What be those two natures thus wonderfully united in one person? Humane. First, his divine nature or Godhead, which maketh the person. Secondly his humane nature or Manhood, which subsisteth and hath his existence in the person of the Godhead, and so we believe our Saviour to be both the Son of God, and the son of man. Gal. 4. 4. Luk. 1. 31, 32. Rom. 1. 3, 4. & 9 5. 1 Tim. 3. 16. Mat. 26. 24. What say you of him touching his Godhead? I believe that he is the only begotten Son of the most high and eternal God his Father: Of the divine nature of Christ. His Word, Wisdom, Character, and Image; begotten of his substance before all worlds, God of God, Light of Light, very God of very God: begotten, not made: finally God, coessential, coeternal, and coequal with the Father, and the Holy Ghost. Why call you him the only begotten Son of God? Because he is the alone Son of God by nature, even the only begotten of the Father full of grace and truth, John 1. 14. & 3. 18. For though others be the Sons of God by Creation, as Adam was and the Angels. Job. 1. 6. Others by Adoption and Regeneration, as the Saints, and the man Christ Jesus in another respect by hypostatical union; yet none is his Son by natural generation, but the same Christ Jesus; and that in regard of his Godhead, not of his Manhood; according to the Apostle, who saith, that he is without Father according to his Manhood, and without Mother according to his Godhead. Heb. 7. 3. But it seemeth that he is called the Son of God in respect of the generation of his humane nature, wherein it is said that the Holy Ghost did that which Fathers do in the natural generation; especially seeing he is therefore said to be the Son of the Highest, Luk. 1. 35. He is the natural Son of God only in regard of the eternal generation, otherwise there should be two Sons, one of the Father, and another of the Holy Ghost; but he is therefore called the Son of the Highest, for that none could be so conceived by the Holy Ghost, but he that is the natural Son of God. How is he said to be conceived by the Holy Ghost? Because the holy Ghost by his incomprehensible power wrought his conception supernaturally, which Fathers do naturally in the begetting of their children; not that any of the substance of the Holy Ghost, which is indivisible, came to his generation in the womb of the Virgin. Why is he called the Word? John 1. 1. As for other reasons declared in the doctrine of the Trinity, so also because he is he whom the Father promised to Adam, Abraham, and all the holy Patriarches, to make his promises of salvation sure unto them, as a man that hath one's word, thinketh himself sure of the matter that is promised. Why is the Word said to have been in the beginning? Joh. 1. 1. Not because he began then to be, but that then he was, and therefore is from all eternity. What gather you of this that he is the Wisdom of God? That our Saviour is from everlasting as well as his Father: for it were an horrible thing to think that there were a time when God wanted Wisdom. Why is he called the Character or Image of his Father? Because God by him hath made himself manifest to the world in the Creation, and especially in the Redemption of it. What learn you from hence? That whosoever seeketh to come to the knowledge of God, must come to it by Christ. How is the Godhead of Christ proved? Not only by abundant testimonies of Scripture, Esa. 7. 14. & 9 6. & 25. 9 John. 1. 1. & 20. 28. Rom. 9 5. 1 Joh. 5. 20. But also by his miracles, especially in the raising of himself from death, Rom. 1. 4. together with the continuance and conquest of the Gospel, Acts 5. 39 and that not by carnal power or policy, but only by the power of his Spirit, Zach. 4. 6. and patient suffering of his Saints, Rev. 12. 11. Why was it requisite that our Saviour should be God? Because, Why it was requisite that Christ should be God. first, none can satisfy for sin, nor be a Saviour of souls, but God alone; Psal. 49. 7. 1. Thess. 1. 10. For no creature though never so good, is worthy to redeem another man's sin, which deserveth everlasting punishment. Secondly, the satisfaction for our sins must be infinitely meritorious, otherwise it cannot satisfy the infinite wrath of God that was offended; therefore that the work of our Redemption might be such, it was necessary our Saviour should be God, to the end his obedience and sufferings might be of an infinite price and worth, Acts 20. 28. Heb. 9 14. Thirdly, No finite creature was able to abide and overcome the infinite wrath of God, and the sufferings due unto us for our sins; Therefore must our Saviour be God, that he might abide the burden of God's wrath, in his flesh, sustaining and upholding the manhood by his divine power, and so might get again, and restore to us the righteousness and life which we have lost. Fourthly, our Saviour must vanquish all the enemies of our salvation, and overcome Satan, Hell, Death, and Damnation, which no creature could ever do. Rom. 1. 4. Heb. 2. 14. Fifthly, he must also give efficacy to his satisfaction, raising us up from the death of sin, and putting us in possession of eternal life. Sixthly, he must give us his Spirit, and by it seal these graces to our souls, and renew our corrupt nature, which only God can do. What comfort have we then by this that Christ is God? Hereby we are sure that he is able to save by reconciling us to the Father. And what by this that he is the Son? That uniting us unto himself, he may make us children unto his heavenly Father. Heb. 2. 10. Being God before all worlds, how became he man? He took to himself a true body and a reasonable soul, Of the humane nature of Christ. being conceived in time by the Holy Ghost, and born of the Virgin MARY. Heb. 1. 6. Joh. 1. 14. Matth. 1. 18. 20. Luk. 1. 31, 32. & 2. 7. and so became very man, like unto us in all things; even in our infirmities (sin only excepted.) Heb. 5. 7. In which respect he hath the name of the Son of man given unto him, Matth. 26. 24. because he was of the nature of man according to the flesh, and the Son of David, Mat. 9 27. because he sprang of the lineage and stock of David. How doth it appear that he was true man? Besides manifold predictions and clear testimonies of Scripture, Gen. 3. 15. Heb. 2. 17. 1 Tim. 2. 5, etc. it is abundantly proved by plentiful experiments, especially by his partaking of humane infirmities, his Conception, Birth, Life, and Death; 1 Pet. 3. 18. Joh. 4. 6, 7. Luk. 1. 31. & 2. 7. Heb. 2. 9 14, 15. How by his Conception? Because according to the flesh he was made of a woman, and form of her only substance (she continuing still a pure Virgin) by the power of the most High. Rom. 1. 3. Gal. 4. 4. Luk. 1. 34, 35. Why is he said to be born? Mat. 2. 1. To assure us of his true humanity, even by his infancy and infirmity. Luk. 2. 7. Why was he born of a Virgin? Luk. 1. 27. That he might be holy and without sin, the natural course of original corruption being prevented, because he came not by natural propagation. What learn you from hence? That God is faithful as well as merciful, ever making good his word by his work in due season, Luk. 1. 20. 45. Act. 3. 18. 24. Why is there mention of the Virgin by her name Mary? Luc. 1. 27. For more certainty of his birth and lineage, Mat. 1. 16. Heb. 7. 14. 2 Tim. 2. 8. as also to acquaint us with his great humility in so great poverty, Luk. 2. 24. compared with Leu. 12. 8. What gather you from hence? The marvellous grace of Christ, who being rich, for our sakes became poor, that we through his poverty might be made rich, 2 Cor. 8. 9 Did he not pass through the Virgin Mary (as some say) like as saffron passeth through a bag, and water through a Pipe or Conduit? God forbid: he was made of the seed of David, and was a plant of the root of Jesse, for he took humane nature of the Virgin, and so the Word was made flesh. If he was only made flesh, it would seem that the Godhead served instead of a soul unto him? Flesh is here taken according to the use of Scripture for the whole man, both body and soul, otherwise our Saviour should not have been a perfect man, and our souls must have perished everlastingly, except his soul had satisfied for them. Was not the Godhead turned into flesh, seeing it is said he was made flesh? In no wise, no more than he was turned into sin, or into a curse, because it is said, He was made sin, and made a curse for us, 2 Cor. 5. 21. Gal. 3. 13. If the Godhead be not changed into the Manhood, is it not at least mingled with it? Nothing less, for than he should be neither God nor man; for things mingled together cannot retain the name of one of the simples, as honey and oil being mingled together, cannot be called honey, or oil. 2. The properties of the Godhead cannot agree to the properties of the Manhood, nor the properties of the Manhood to the Godhead: For, as the Godhead cannot thirst, no more can the Manhood be in all or many place at once; therefore the Godhead was neither turned nor transfused into the Manhood, but both the divine nature keepeth entire all his essential properties to itself; so that the humanity is neither omnipotent, omniscient, omnipresent, etc. and the humane keepeth also his properties and actions, though oft that which is proper to the one nature is spoken of the person denominated from the other (which is by reason of the union of both natures into one person.) The glory of the Godhead being more plentifully communicated with the Manhood after his resurrection, did it not then swallow up the truth thereof, as a whole sea one drop of oil? No, for these two natures continued still distinct, in substance, properties and actions, and still remained one and the same Christ. Why did he not take the nature of Angels upon him? Heb. 2. 16. Because he had no meaning to save Angels, for that they had committed the sin against the holy Ghost, falling maliciously into rebellion against God without temptation. Are not the elect Angels any way benefited by the humane nature of Christ? No, his humanity only reacheth to sinful mankind, for if he had meant to have benefited Angels by taking another nature, he would have taken their nature upon him. How is it then said, Eph. 1. 10. & Col. 1. 20. that he reconciled things in heaven? That is to be understood of the Saints then in heaven, and not any way of the Angels, although by the second Person of the Trinity the Angels were elected, and are by him confirmed, so that they shall stand for evermore. Why was it requisite that our Mediator should be Man? Why it was requisire that Christ should be Man. was it not sufficient that he was God? No, it was further requisite that he should be man also; because 1. Our Saviour must suffer and die for our sins, which the Godhead could not do. 2. Our Saviour also must perform obedience to the law, which in his Godhead he could not do. 3. He must be man of kin to our nature offending, that he might satisfy the justice of God in the same nature wherein it was offended, Rom. 8. 3. 1 Cor. 15. 21. Heb. 2. 14, 15, 16. For the righteousness of God did require, that the same nature which had committed the sin, should also pay and make amends for sin, and consequently that only nature should be punished which did offend in Adam: Man therefore having sinned, it was requisite for the appeasing of God's wrath, that man himself should die for sin; the Man Christ Jesus offering up himself a sacrifice of a sweet smelling savour unto God for us, 1 Tim. 2. 5. Heb. 2. 9, 10. & 14. 15. Rom. 5. 12. 15. Eph. 5. 2. 4. It is for our comfort, that thereby we might have free access to the throne of Grace, and might find help in our necessities, having such an high Priest as was in all things tempted like unto ourselves, and was acquainted with our infirmities in his own person, Heb. 4. 15, 16, & 5. 2. 5. As we must be saved, so likewise must we be sanctified by one of our own nature; that as in the first Adam there was a spring of humane nature corrupted, derived unto us by natural generation: so in the second Adam there might be a fountain of the same nature restored, which might be derived unto us by spiritual regeneration. What comfort then have you by this, that Christ is man? Hereby I am assured that Christ is fit to suffer the punishment of my sin, and being man himself is also meet to be more pitiful and merciful unto men. What by this, that he is both God and man? By this I am most certainly assured that he is able most fully to finish the work of my salvation; seeing that as he is man, he is meet to suffer for sin; as he is God, he is able to bear the punishment of sin and to overcome the suffering; being by the one fit, and by the other able to discharge the office of a Mediator: Man's nature can suffer death, but not overcome it; the divine nature cannot suffer, but can overcome all things; our Mediator therefore being partaker of both natures, is by the one made fit to suffer, by the other able to overcome whatsoever was to be laid upon him for the making of our peace. Are these his natures separated? No verily, Of the union of the two natures of Christ. for though they be still distinguished (as hath been said) in substance, properties and actions, yet were they inseparably joined together in the first moment the holy Virgin conceived, and made not two, but one person of a Mediator, 2 Cor. 13. 4. 1 Pet. 3. 18. 1 Cor. 15. 27, 28. The holy Ghost sanctifying the seed of the woman (which otherwise could not be joined to the Godhead) and uniting two natures in one person, God and man in one Christ, Luc. 1. 35. 42. Rom. 9 5. 1 Tim. 2. 5. Joh. 1. 14. a mystery that no Angel, much less man is able to comprehend. Why so? For that the manhood of our Saviour Christ is personally united unto the Godhead; whereas the Angels of much greater glory than men, are not able to abide the presence of God, Esa. 6. 2. Was this union of the body and soul with the Godhead, by taking of the manhood to the Godhead, or by infusing the Godhead into the manhood? By a divine and miraculous assuming of the humane nature (which before had no subsistence in itself) to have his being and subsistence in the divine; leaving of it one natural personship which otherwise in ordinary men maketh a perfect person; for otherwise there should be two Persons and two Sons, one of the holy Virgin Mary, and another of God, which were most prejudicial to our salvation. What then is the personal union of the two natures in Christ? The assuming of the humane nature (having no subsistency in itself) into the person of the Son of God, Joh. 1. 14. Heb. 2. 16. and in that person uniting it to the Godhead, so making one Christ God and man, Mat. 1. 23. Can you shadow out this conjunction of two natures in one person by some earthly resemblance? We see one tree may be set into another, and it groweth in the stock thereof, and becometh one and the same tree though there be two natures or kind of fruit still remaining: So in the Son of God made man though there be two natures, yet both being united into one person there is but one Son of God and one Christ. What was the cause that the person of the Son of God did not join itself to a perfect person of man? 1. Because that then there would not be a personal union of both to make but one perfect Mediator. 2. Then there should be four persons in the Trinity. 3. The works of each of the natures could not be counted the works of the whole person, whereas now by this union of both natures in one person, the obedience of Christ performed in the manhood is become of infinite merit, as being the obedience of God: and thereupon, Act. 20. 28. God is said to have purchased his Church with his own blood. What gather you hence? That his name is wonderful, Esa. 9 6. and his sacrifice most effectual, offering himself without spot unto God for us, Heb. 9 14. 26. What further fruit have we by this conjunction? That whereas God hath no shape comprehensible either to the eye of the body or of the soul, and the mind of man cannot rest but in a representation of something, that his mind and understanding can in some sort reach unto; considering God in the second person in the Trinity, which hath taken our nature, whereby God is after a sort revealed in the flesh, he hath whereupon to stay his mind. How did the Jews then before his coming which could not do so? They might propose to themselves the second Person that should take our nature, and the same also that had appeared sundry times in the shape of a man, Gen. 18. 1, 2. & 19 1, 2. Albeit our privilege is greater than theirs, as they that behold him as he is; where they did behold as he should be. Hitherto of the Person of Christ, what is his Office? To be a Mediator betwixt God and man, Of Christ's office of Mediatorship. and so to discharge all that is requisite for the reconciling of us unto God, and the working of our salvation, 1 Tim. 2. 5. Heb. 9 15. Joh. 14. 6. whence also he is called an Intercessor and an Advocate, because he prayeth for us to the Father, and pleadeth our cause before his Judgement seat. What a one must he be that should undertake this mediation? One which is in very deed a man, Heb. 2. 14, 15. and perfectly righteous without exception, 1 Joh. 3. 5. and more mighty than all creatures; that is, he which also is the very true God, Act. 20. 28. Can no bare man be Mediator betwixt God and Man? No verily, for Eli saith, 1 Sam. 2. 25. that a man offending a man it may be accorded by the Judges, but if he offend against God there is no man can make his peace. Is there then any other Mediator to be acknowledged besides our Lord Jesus Christ? That there is but one Mediator. None but he; because, 1. There is but one God, and therefore but one Mediator between God and man, 1 Tim. 2. 5. 2. He only is fit, as he only that partaketh both the natures of God and man, which is necessary for him that should come between both. 3. That is declared by the Types of Moses, who alone was in the Mountain, of Aaron or the high Priest, who only might enter into the (Sanctum Sanctorum) holy place of holy places. 4. The same appeareth by the similitudes wherewith he is set forth: Joh. 10. 9 I am the door, by me if any man enter in, he shall be saved, etc. and Joh. 14. 6. I am the way, no man cometh to the Father but by me. 5. He alone hath found sufficient salvation for all those that come unto him, Heb. 7. 9 Joh. 10. How cometh it then to pass that this office is given to Moses and unto others? Gal. 4. 19 Deut. 5. 31. They are only Ministers of the Word, not authors of the work of Reconciliation, 2 Cor. 5. 19 Job 33. 23. But is there no need of any other Mediator for us unto Christ? No: for he is the next of kin, Joh. 19 25, 26. most merciful, most faithful, Heb. 2. 17. and able perfectly to save all those that come to God through him? How is our Saviour graced by God and commended unto us in his office of Mediation? First, in that he came not to it but being called of God his Father in a special sort, Esa. 42. 1, 2, etc. Heb. 5. 4, 5. Secondly, in that being called he discharged it most faithfully, in which respect he is compared to Moses, faithful in all the house of God, & preferred before him as the Master before the servant, Heb. 3. 2, 3. 5, 6. What use are we to make of his calling by God? 1. Hereby we learn that none should presume to take a charge in God's Church without a calling since he did it not, Heb. 5. 4, 5. Esa. 42. 1. 2. 2. There ariseth hereby great comfort unto us, in that he thrust not himself in, but came in by the will of God and his appointment. For hereby we are more assured of the good will of God to save us, seeing he hath called his Son unto it, and that he will accept of all that he shall do for us as that which himself hath ordained. What learn you from his faithfulness? That he hath left nothing undone of things that belong to our reconciliation. What names are given him in regard of his office of Mediation? Of his names, Jesus Christ. The name of Jesus and of Christ, Luk. 2. 21. 26. Matth. 16. 16. Why is he called Jesus? He is called Jesus, that is, a Saviour, because he came to save his people from their sins, Mat. 1. 21. and there is no other means whereby we may in part or in whole be delivered from them. What comfort have you by this? 1. My comfort is even the same which I have said, and the rather, because God from heaven gave him his name, and the Church on earth hath subscribed thereunto. 2. That nothing can hurt me so long as my faith doth not fail me. Mar. 9 23. Why is he called Christ? He is called Christ, that is, Anointed, because he was anointed of God to be a Prophet, Priest, and King, for all his people, and so for me, Esa. 61. 1, 2, 3, 4. Act. 4. 26, 27. Luk. 4. 18. Ps. 45. 7. & 110. 1, 2, 3, 4. Heb. 1. 9 & 7. 1, etc. Who was he that was thus anointed? Christ, God and man; though the outward anointing together with the name of Christ appertained to all those that represented any part of the office of his Mediatorship; namely, to Prophets, Priests and Kings which were figures of him. Was Christ anointed with material oil as they were? No: but he was anointed with all gifts and graces of the Spirit of God needful for a Mediator, Luke 4. 18. and that without measure, Joh. 3. 34. Esay 61. 1. What learn you from hence? That all fullness of grace dwelling in Christ, all true Christians shall receive of his fullness, grace for grace, 1 John 1. 14. 16. Whereunto was Christ anointed? Unto the office of his Mediation, by discharging whereof he might be made an all-sufficient Saviour. Wherein standeth his Mediation, and what are the parts thereof? Being to be a Mediator between God and man, 1 Tim. 2. 5. the first part of his mediation must be exercised in things concerning God, wherein consisteth his Priestly office; Heb. 2. 17. & 5. 1. & 7. 24. The second in things concerning man, wherein he exerciseth his Prophetical and Kingly function. Why must he be a Priest? To offer sacrifice for his Church and to reconcile us unto God, Psa. 110. 4. Heb. 3. 1. & 4. 14. & 5. 5, 6. etc. & 7. 3. 17. & 8. 2, 3. & 9 11. 14. otherwise we should never have been justified, nor sanctified, and so not have been at peace with God. Why must he be a Prophet, Doctor or Apostle? To teach his Church, Deut. 18. 15. 18. Act. 3. 22. & 7. 37. Luke 4. 18. otherwise we should never have known God nor the things that belong unto him, Joh. 1. 18. Why must he be a King or Prince? To rule and govern his Church, Psal. 110. 1, 2, 3. Luk. 1. 33. otherwise we should never have been delivered from the captivity of sin and Satan, nor be put in possession of eternal life. What is his Priesthood? It is the first part of his mediation, Of Christ's Priesthood. whereby he worketh the means of salvation in the behalf of mankind, and so appeaseth and reconcileth God to his elect, Heb. 5. 5, etc. and 7. 1. & 3. 13. 17, etc. and 13. 11, 12. Where is the doctrine of Christ's Priesthood especially handled? In the Epistle to the Hebrews, and namely in the 7 Chapter, from the 13. ver. to the end, wherein is contained a declaration of his office of Priesthood, being compared with the Priesthood of Aaron; the Apostle showing, 1. What manner of one he ought to be that hath this office. 2. How he executeth it. Wherein standeth the manner of him that shall have this office? Partly without him, and partly within himself; without him, as first that he was chosen of the Tribe of Judah, and not of Levi; to show that he was not successor of Aaron, but rather was to abolish all those Ceremonial services and offices. Secondly, that the Priests of Levi were appointed by the law of the fleshly commandment, whereas Christ was appointed by the law of the power of life. Thirdly, that he was installed in it by his Father, and appointed by an oath for ever, to be a Priest after a new order of Melchisedec. What benefit ariseth to us in that this was confirmed by an oath? It giveth unto us comfortable assurance, that all the parts of his Priesthood be performed unto us, and that he paid the ransom for our sins. Was not the Word of God sufficient for the performance of this promise, without the binding of it with an oath? Yes, doubtless, but the Lord in this promise having to deal with weak man, and willing more abundantly to show unto the heirs of promise, the stableness of his Counsel, bound himself by an oath, Heb. 6. 17. Whereby is the perpetuity thereof confirmed? In that it did not proceed by succession, as from Aaron to Eleazar, from Eleazar to Phinehas, and so by descent; but is everlasting, always abiding in him; which is another difference of their Priestly office. What profit comes to us by the perpetuity of his Priesthood? That he continually maketh intercession for us to God, and of himself alone is able to save us coming to the Father through him. So much of the quality of him that is to be Priest, which is without him; what is the part that is within him? 1. That in himself he is holy. 2. To others harmless and innocent. 3. Undefiled of others, or of any thing; and to speak in a word, he is separated from sinners: in all which, he differeth from that of Aaron; for they are neither holy in themselves, nor innocent; neither undefiled, but polluting and being polluted by others. What is the fruit we gather of this his holiness, innocency and undefiledness? That he being holy, innocent, undefiled, and so consequently separated from sinners, the same is attributed to the faithful, and these his properties imputed for theirs; and therefore he freeth them both from original and actual sins: Contrary to their doctrine, who say, that he delivereth us from original sin only, and that we must make satisfaction for actual. What is the difference touching the execution of this office? 1. That they offered first for themselves, he for the people only; for himself he needed not. 2. He but once, they many times. 3. He offered himself, they something else then themselves. What is the use of this? To prove the absoluteness, perfection and excellency of this his Priesthood. May not the Priesthood of the Papists be overthrown by all these arguments, and proved to be a false Priesthood? Yes verily; The Popish Priesthood overthrown. for 1. They are not of the Title of Judah, and so cannot succeed our Saviour. 2. They are not confirmed by an oath from God, and therefore not perpetual. 3. They are not (as he was) holy in themselves, but unholy; neither innocent, nor undefiled, but defiling others, and being defiled of them; and so not separated from sinners, but altogether sinful and set in sin. 4. They offer first for themselves, then for the people, likewise many times. 5. They offer sacrifices which are not themselves. 6. They bring a great disgrace to the Priesthood of Christ, by preferring themselves to him as the sacrificer to the sacrifice, whom they say they offer. 7. Christ hath a Priest hood that passeth not away. What comfort have we by the Priesthood of Christ? Hereby we are assured that he is our Mediator, and that we also are made Priests. What need was there of such a Mediator? Between parties so disagreeing, the one of finite nature offending, the other of infinite nature offended; the one utterly disabled to do any the least good, 2 Cor. 3. 5. or satisfy for the least sin, Job 9 3. the other requiring perfect obedience, Deut. 27. 26. and satisfaction, Mat. 18. 34. what agreement could there be without a Mediator? 1 Sam. 2. 25. In this case what was this Mediator to do? He was to work the means of our salvation and reconciliation to God. 1. By making satisfaction for the sin of man. 2. By making intercession, Mat. 20. 18. Joh. 17. 19, 20. Heb. 7. 24, 25, 26, 27. therefore Jesus Christ our high Priest became obedient even unto the death, offering up himself a sacrifice once for all, to make a full satisfaction for all our sins, and maketh continual intercession to the Father in our name, whereby the wrath of God is appeased, his Justice is satisfied, and we are reconciled. Wherein then stands his satisfaction to God's Justice, Of Christ's Satisfaction. which is the first part of his Priesthood? In yielding that perfect obedience whereupon dependeth the whole merit of our salvation, Dan. 9 24. Eph. 1. 2. 14, 15, 16. What is the effect thereof towards us? Redemption, Luc. 1. 69. Heb. 9 24, 25. which is a deliverance of us from sin, and the punishment thereof, and a restoring of us to a better life than ever Adam had, Rom. 5. 15, 16, 17. 1 Cor. 15. 45. For our Saviour Christ hath first redeemed us from the power of darkness, Col. 1. 13. namely, that woeful and cursed estate which we had justly brought upon ourselves by reason of our sins. Secondly, translated us into his own kingdom and glory, Col. 1. 12, 13. 1 Cor. 2. 9 a far more glorious and excellent estate then ever our first parents had in Paradise. How hath Christ wrought this Redemption? Having taken our nature upon him, he hath in the same as a surety in our stead made full satisfaction to God his Father, by paying all our debts, and so hath set us free, Heb. 7. 22. What is this debt which we owe to God, that he hath paid for us? This debt is twofold: one is that perfect obedience which we owe unto God in regard of that excellent estate in which we were created, Deut. 12. 32. The other is the punishment due unto us for our sins in transgressing and breaking Gods Covenants, which is the curse of God and everlasting death. Deut. 27. 26. Rom. 6. 23. Mat. 5. 17. Gal. 3. 13. & 4. 4, 5. 2 Cor. 5. 21. All which is contained in the law of God, which is the hand-writing between God and us concerning the old Covenant, Col. 2. 15. How was our Saviour to make satisfaction for this our debt? 1. By performing that perfect obedience which we did owe. 2. By suffering that punishment due unto us for our sins, that so he might put out the hand-writing between God and us, and set us free. What then be the parts of Christ's obedience and satisfaction? Of Christ's sufferings. His sufferings, and his righteousness, Phil. 2. 5, 6, 7, 8. 1 Pet. 2. 24. for it was requisite that he should first pay all our debt, and satisfy God's justice, Esa. 53. 5, 6. Job 33. 24. by a price of infinite value, 1 Tim. 2. 6. 2ly. Purchase and merit for us God's favour, Eph 1. 6. and kingdom by a most absolute and perfect obedience, Rom. 5. 19 By his suffering he was to merit unto us the forgiveness of our sins, and by his fulfilling the law he was to merit unto us righteousness, both which are necessarily required for our Justification. But how can one save so many? Because the Manhood being joined to the Godhead, it maketh the passion and righteousness of Christ of infinite merit, and so we are justified by a Man that is God. How hath Christ made satisfaction for our sins by his suffering? He endured most grievous torments, both of body and soul, offering up himself unto God his Father as a Sacrifice propitiatory for all our sins, 2 Cor. 5. 21. In this oblation who was the Priest or Sacrificer? None but Christ, Heb. 5. 5, 6. and that as he was both God and man. Who was the sacrifice? Christ himself as he was man, Esa. 53. 10. consisting of body and soul. What was the Altar upon which he was offered? Christ as he was God, was the Altar on which he sacrificed himself, Heb. 9 14. & 13. 10. Rev. 8. 3. How often was he offered? Never but once, Heb. 9 28. Whereunto was he offered? Unto the shame, pain, torment, and all miseries which are due unto us for our sins; he suffering whatsoever we should have suffered, and by those grievous sufferings making payment for our sins, Esa. ch. 53. Mat. 26. 28. What profit cometh by this sacrifice? By his most painful sufferings he hath satisfied for the sins of the whole world of his elect, Esa. 53. 5. 1 Pet. 2. 24. 1 John 2. 2. and appeased the wrath of his Father: so that hereby we receive at onement and reconciliation with God, our sins are taken away, and we are freed from all those punishments of body and soul, which our sins have deserved, Heb. 9 26. How cometh it then that Christ having borne the punishment of our sins, the godly are yet in this world so often afflicted for them with grievous torments both of body and soul, and that for the most part more than the ungodly? The sufferings of the godly are not by desert any satisfaction for their sins in any part, but being sanctified in the most holy sufferings of Christ they are medicines against sin; neither is their affliction properly a punishment, but a fatherly correction, and chastisement in the world that they should not perish with the world, whereas the wicked the longer they are spared and the less they are punished in this life, their danger is the greater, for God reserveth their punishment for the life to come. What gather you of this? That we should not grudge at the prosperity of the wicked, when we are in trouble: for as the sheep and kine are put in full pastures to be prepared to the Shambles; so they, the more they receive in this life, the nearer and the heavier is their destruction in the life which is to come, Jer. 12. 3. What are the more general things which he suffered in this life? Infirmities in his flesh, indignities from the world, and temptations from the Devil (Mat. 4. 2. Joh. 4. 6, 7. & 8. 48. 52. Luc. 4. 2.) Hitherto belong those manifold calamities which he did undergo, poverty, hunger, thirst, weariness, reproach, etc. What benefits do the godly reap hereby? All the calamities and crosses that befall them in this life are sanctified and sweetened to them, so that now they are not punishments of sin, but chastisements of a merciful Father. What are the more special things which he suffered at or upon his death? The weight of God's wrath, the terrors of death, sorrows of his soul, and torments of his body, Esa. 53. 4. 10. Mat. 26. 37, 38. Luc. 22. 44. Mat. 26. 67. What learn you hence? To admire and imitate the love of Christ, who being the Son of God, became a man of sorrows even for the good of his utter enemies, Eph. 5. 2. 1 Joh. 3. 16. Rom. 5. 7, 8. What did our Saviour Christ suffer in soul? He drank the full cup of God's wrath filled unto him for our sakes, Christ's sufferings in his soul. the whole wrath of God due to the sin of man being poured forth upon him (Mat. 26. 27, 28. Luc. 22. 44. Rev. 19 15. Joh. 12. 2. Esa 53. 5.) and therefore in soul he did abide most unspeakable vexations, horrible griefs, painful troubles, fear of mind, feeling as it were the very pangs of hell; into which both before, and most of all when he hanged upon the Cross, he was cast; which caused him before his bodily passion so grievously to complain. What benefit and comfort receive you by this? Hereby we have our souls everlastingly freed from God's eternal wrath, and herein are comforted, because in all our grievous temptations and assaults we may stay and make sure ourselves by this, that Christ hath delivered us from the sorrowful griefs and pains of hell. Now for our Saviour's bodily sufferings, Christ's sufferings in his body. why is it said that he suffered under Pontius Pilate? 1 Tim. 6. 13. For the truth of the story, and fulfilling of his own prophecy, foretelling his suffering under a foreign jurisdiction and authority, Mat. 20. 19 Joh. 18. 31, 32. as likewise to teach us that he appeared willingly and of his own accord before a mortal Judge, of whom he was pronounced innocent, and yet by the same he was condemned. What comfort have you hereof? That my Saviour thus suffering, not any whit for his own sins, but wholly for mine and for other men's sins, before an earthly Judge, I shall be discharged before the heavenly Judgement seat. What did he chiefly suffer under Pontius Pilate? He was apprehended, accused, arraigned, mocked, scourged, condemned and crucified (Mat. 26. 27. and 28. chapters.) What learn you here? That he that knew no sin was made sin for us, that we might be made the righteousness of God in him. 2 Cor. 5. 21. 1 Pet. 2. 24. Did Christ suffer these things willingly, as he suffered them innocently? Yes; he laid down his life meekly as the sheep doth his fleece before the shearer, being obedient even unto the death, Luc. 23. 41. 1 Pet. 2. 22. Esa. 53. 7. Phil. 2. 8. Heb. 5. 8. Unto what death was he so obedient? Even unto the most reproachful, painful and dreadful death, the death of the Cross, Mat. 27. 30. 38. Phil. 2. 8. Why was Christ put unto this death of the Cross? Because it was not a common death, but such a death as was accursed both of God and man, that so he being made a curse for us, he might redeem us from a curse due unto us, Deut. 21. 23. Gal. 3. 13. What comfort have you by this? I am comforted in this, because I am delivered from the curse which I have deserved by the breach of the law, and shall obtain the blessing due unto him for keeping of the same. Why was it requisite that our Saviour's soul should be separated from his body? Because we were all dead, that so he might be the death of death for us, 2 Cor. 5. 14, 15. Heb. 2. 14. 1 Cor. 15. 54, 55. for by sin death came into the world, and therefore the Justice of God could not have been satisfied for our sins, unless death had been joined with his sufferings. How could the death and sufferings of Christ, which were but for a short time, be a full satisfaction for us, which have deserved eternal death? Although they were not everlasting, yet in regard of the worthiness of the person who suffered them, they were equivalent to everlasting torments; forasmuch as not a bare man, nor an Angel did suffer them, but the eternal Son of God, (though not in his Godhead, but in our nature which he assumed) his person, Majesty, Deity, Goodness, Justice, Righteousness, being every way infinite and eternal, made that which he suffered of no less force and value then eternal torments upon others, yea even upon all the world besides. For even as the death of a Prince (being but a man? and a sinful man) is of more reckoning then the death of an Army of other men, because he is the Prince; much more shall the death and sufferings of the Son of God the Prince of all Princes, not finite, but every way infinite, and without sin; much more I say shall that be of more reckoning with his Father then the sufferings of all the world, and the time of his sufferings of more value (for the worthiness of his person) then if all the men in the world had suffered for ever and ever. What use are we to make of Christ's death and passion? Uses of Christ's Passion. 1. The consideration hereof may bring us to a sound persuasion and feeling of our sins, because they have deserved so grievous a punishment, as either the death of the Son of God, or hell fire. 2. Hereby we reap unspeakable comfort, forasmuch as by his stripes we are healed, by his blood washed, by his sacrifice God is satisfied, and by his death we are saved and redeemed, 1 Pet. 2. 24. Rev. 1. 5. Heb. 10. 10. 12. Rom. 5. 8, 9, 10. 3. We learn from hence to die to our sins, and to live henceforth unto him that hath died for us, Rom. 6. 2. 6. 2 Cor. 5. 15. What befell our Saviour after his soul was separated from his body? He was buried, Christ's burial. Act. 13. 29, 30. and went to Hades, or as we commonly speak, descended into hell, Act. 2. 31. Why was it needful that Christ should be buried? 1. To assure us more fully that he was truly dead, Mat. 27. 59, 60. 94, 65, 66. Act. 2. 29. 2. That even in the grave, the very fortress of death, he might lose the sorrows and bands of death, Act. 2. 14. 1 Cor. 15. 55. What is meant by his descending into Hell? His descending into hell. Not that he went to the place of the damned, but that he went absolutely unto the estate of the dead, Rom. 10. 7. Eph. 4. 9 What do you call the estate of the dead? That departing this life he went in his soul into heaven, Luc. 23. 43. and was in his body under the very power and dominion of death for a season, Acts 2. 24. Heb. 2. 14. Rom. 6. 9 What comfort have you by Christ's death, burial, and lying under the power of death? 1. I am comforted, because my sins are fully discharged in his death, and so buried, that they shall never come into remembrance. 2. My comfort is the more, because by the virtue of his death and burial sin shall be killed in me and buried, so that henceforth it shall have no power to reign over me. 3. I need not to fear death, seeing that sin which is the sting of death is taken away by the death of Christ, and that now death is made unto me an entrance into his life. Hitherto of his sufferings, what is the other part of his satisfaction? His perfect righteousness, Christ's righteousness in fulfilling the Law. whereby he did that which we were not able to do, and absolutely fulfilled the whole law of God for us, Ps. 40. 7, 8. Rom. 3. 19 & 5. 19 Why was it necessary that Christ should as well fulfil the Law, as suffer for us? Because as by his sufferings he took away our unrighteousness, and freed us from the punishment due to us for our sins: so by performing for us absolute obedience to the whole law of God, he hath merited our righteousness (making us just and holy in the sight of God) and purchased eternal happiness for us in the life to come, 2 Cor. 5. 21. Gal. 4. 4, 5. 1 Cor. 1. 30. Rom. 8. 3, 4. For as we are made unrighteous by Adam's sin, so are we made fully and wholly righteous, being justified by a man that is God. How manifold is the righteousness of our Saviour? Twofold: Original, & Actual. What is his original righteousness? Christ's original righteousness. The perfect integrity and pureness of his humane nature, which in himself was without all guile, and the least stain of corruption. Heb. 7. 26. Being very man, how could he be without sin? The course of natural corruption was prevented, because he was not begotten after the ordinary course by man, but was conceived in the womb of a Virgin without the help of man, by the immediate power and operation of the holy Ghost; forming him of the only substance of the woman, and perfectly sanctifying that substance in the Conception. Luk. 1. 34, 35. 42. So was he borne holy, and without sin; whereunto all other men by nature are subject. Why was it necessary that Christ should be conceived without sin? First, because otherwise the Godhead and Manhood could not be joined together, for God can have no communion with sin, much less be united unto it, which is sinful, in a personal union. Secondly, being our Priest he must be holy, harmless, undefiled, and perfectly just; without exception. Heb. 7. 26. 1 Joh. 3. 5. For if he had been a sinner himself, he could not have satisfied for the sins of other men, neither could it be, that an unholy thing could make us holy. What fruit then and benefit have we by his original righteousness? First, his pure Conception is imputed unto us, and the corruption of our nature covered from God's eyes, whiles his righteousness as a garment is put upon us. Secondly, our original sin is hereby daily diminished, and fretted away; and the contrary holiness increased in us. What is his actual holiness? Christ's actual holiness. That absolute obedience whereby he fulfilled in act every branch of the Law of God, walking in all the Commandments, and perfectly performing both in thought, word, and deed, whatsoever the Law of God did command: and failing in no duties, either in the worship and service of God, or duty towards men. Matth. 3. 15. Rom. 5. 18. & 4. 8. What benefit have we hereby? 1. All our actual sins are covered while we are clothed by faith with his actual holiness. 2. We are enabled by him daily to die unto sin, and more and more to live unto righteousness of life. But receive we no more by Christ, than those blessings which we lost in Adam? Yes, we receive an high degree of felicity by the second Adam, more than we lost by the first, Rom. 5. 1. for being by faith incorporated into him, and by communication of his Spirit unseparably knit unto him, we become the children and heirs of God, and fellow-heires with Christ Jesus, Gal. 4. 6, 7. 1 Cor. 12. 12, 13. Rom. 8. 9, 10. who carrieth us as our head unto the highest degree of happiness in the Kingdom of heaven, where we shall lead, not a natural life, as Adam did in Paradise, with meat, drink, and sleep; but a spiritual life in all unspeakable manner and glory. There remaineth yet the second part of Christ's Priesthood, Of the intercession of Christ. namely, his Intercession, what is that? It is that work whereby he alone doth continually appear before his Father in heaven, to make request for his elect in his own worthiness, making the faithful and all their prayers acceptable unto him by applying the merits of his own perfect satisfaction unto them, and taking away all the pollution that cleaveth to their good works, by the merits of his passion; Rom. 8. 34. Heb. 9 24. & 12. 24. 1 Joh. 2. 1, 2. 1 Pet. 2. 5. Exod. 28. 36, 37, 38. In how many things doth his intercession consist? In five. 1. In making continual request in our name unto God the Father, by the virtue of his own merits. Secondly, in freeing us from the accusations of our adversaries. Thirdly, in teaching us by his Spirit, to pray, and send up supplications for ourselves and others. Fourthly, in presenting our prayers unto God, and making them acceptable in his sight. Fifthly, in covering our sins from the sight of God by applying unto us the virtue of his mediation. What fruit then have we by his intercession? 1. It doth reconcile us to the Father, for those sins which we do daily commit. 2. Being reconciled in him, we may pray to God with boldness, and call him Father. 3. Through the intercession of our Saviour Christ, our good works are of account before God. How are we made Priests unto God by our communion with Christ? Being sanctified by him, and our persons received into favour, Ephes. 1. 6. we have freedom and boldness to draw near and offer ourselves, souls, and bodies, and all that we have, as a reasonable sacrifice to God the Father; and so we are admitted as a spiritual Priesthood (1 Pet. 2. 5.) to offer up the sacrifices of our obedience, prayers, and thanksgiving; which howsoever imperfect in themselves, (Esa. 64. 6.) and deserving rather punishment than reward; (Psalm. 143. 2. Tit. 3. 5.) are yet, as our persons, made acceptable unto God, and have promise of reward, (Matth. 10. 41, 42.) by the only merit and intercession of the same our high Priest. So much of our Saviour's Priestly-office which is exercised in things concerning God: Of the Prophetical office of Christ. how doth he exercise his office in things concerning man? By communicating unto man that grace and redemption which he hath purchased from his Father. Rom. 5. 15. 17. 19 Joh. 5. 21. 17. 2. 6. Luk. 4. 18, 19 What parts of his office doth he exercise therein? His Prophetical and Kingly office. Acts 3. 22, 23. Psal. 2. 6, 7, 8. What is this Prophetical office? The office of instructing his Church, by revealing unto it the way and means of salvation, and declaring the whole will of his Father unto us, in which respect he was, he is, and ever shall be our Prophet, Doctor, or Apostle; Esa. 61. 3, 4. Psal. 2. 6. 7. Luk. 4. 18. Mat. 17. 5. 23. 8, 9, 10. Heb. 3. 1, 2. For what reasons must Christ be a Prophet? First, to reveal and deliver unto his people so much of the will of God as is needful for their salvation. Secondly, to open and expound the same being delivered. Thirdly, to make them understand and believe the same. Fourthly, to purge his Church from errors. Fifthly, to place Ministers in his Church to teach his people. In what respect do you say that he is the only teacher of his Church? 1. In that he only knowing the Fathers as his Son, hath the prerogative to reveal him of himself, and others by him to us: for no man knoweth the Father but the Son, and he to whom the Son will reveal him, Mat. 11. 27. 2. In that he is only able to cause our hearts to believe and understand the matter he doth teach and reveal. What were then the Prophets and Apostles? They were his Disciples and servants, and spoke by his Spirit. 1 Pet. 1. 10, 11. & 3. 19 Nehemiah 9 30. Eph. 2. 17. What difference is there between the teaching of Christ, and of the Prophets and Ministers sent from him? 1. Christ taught with another authority than did ever any other Minister before, or after him. Mat. 5. 22. 28. 32. 34. 44. & 7. 28, 29. Mark. 1. 22. 2. By virtue of his Prophetical office, he did not only bring an outward sound unto the ear, but wrought (as he did before his coming, and as he doth now by the ministry of his word) an alteration of the mind so far as to the clearing of the understanding. How then doth our Saviour perform his Prophetical office? Two ways, outwardly, and inwardly. How inwardly? By the teaching and operation of his holy Spirit, joh. 6. 45. Act. 16. 14. How outwardly? By opening the whole will of his Father, and confirming the same with so many signs and wonders. How did he this? Both in his own person when he was upon the earth, Heb. 2. 2, 3. as a Minister of the circumcision, Rom. 15. 18. but with the authority of the Lawgiver, Mat. 7. 29. and by his servants the Ministers, Mat. 10. 40. Luk. 10. 16. from the beginning of the world to the end thereof; before his incarnation by the Prophets, Priests, and Scribes of the old Testament; Heb. 1. 1. 1 Pet. 1. 11, 12. & 3. 18, 19 2 Pet. 1. 19 20, 21. Host 4. 6. Mat. 2. 5. & 6. 17. & 23. 37. And since to the world's end by his Apostles and Ministers called and fitted by him for that purpose; 2 Cor. 4. 6. & 5. 19, 20. Eph. 4. 8. 11, 12, 13. How doth it appear that he hath opened the whole will of his Father unto us? Both by his own testimony, Joh. 15. 15. I call you no more servants, because the servant knoweth not what his Master doth, but I call you friends, because all which I have heard of my Father, I have made known unto you; and by the Apostles comparison, Heb. 3. preferring him before Moses, though faithful in God's house. In what respect is our Saviour preferred before Moses? 1. As the builder to the house, or one stone of the house. 2. Moses was only a servant in the house, our Saviour Master over the house. 3. Moses was a witness only, and writer of things to be revealed, but our Saviour was the end and finisher of those things. What learn you from hence? 1. That it is a foul error in them that think of our Saviour Christ (so faithful) hath not delivered all things pertaining to the necessary instruction and government of the Church, but left them to the traditions and inventions of men. 2. That sith our Saviour was so faithful in his office, that he hath concealed nothing that was committed to him to be declared; the Ministers of the word should not suppress in silence for fear or flattery the things that are necessarily to be delivered, and that are in their times to be revealed. 3. That we should rest abundantly contented with that Christ hath taught, rejecting whatsoever else the boldness of men would put upon on us. Did he first begin to be the Prophet, Doctor, or Apostle of his Church, when he came into the world? No, but when he opened first his Father's will unto us by the ministry of his servants the Prophets, 1 Pet. 1. 10, 11. & 3. 19 Heb. 3. 7. Is his Prophetical office the same now in the time of the Gospel, that it was before and under the Law? It is in substance one and the same, but it differeth in the manner and measure of revelation: for the same doctrine was revealed by the ministry of the Prophets before the Law, by word alone, after by word written, and in the time of the Gospel more plainly and fully by the Apostles and Evangelists. What have we to gather hence, that Christ taught and teacheth by the Prophets, Evangelists, and Apostles? 1. In what estimation we ought to have the books of the old Testament, sith the same Spirit spoke then that speaketh now, and the same Christ. 2. We must carry ourselves in the hearing of the word of God not to harden our hearts, Heb. 3. 8. 15. For as much as the careless and fruitless hearing thereof, hardeneth men to further Judgement: for it is a two-edged sword to strike to life, or to strike to death; it is either the favour of life to life, or the savour of death to death; 2 Cor. 2. 16. How doth the Apostle press this? Heb. 3. verse 8, 9, 10. etc. First, he aggravateth the refusal of this office of our Saviour against the Israelites by the time, forty years; by the place, the wilderness, and by the multitude of his benefits; then he maketh an application thereof, verse 12, 13. consisting of two parts. 1. A removing from evil. 2. A moving to good. What comfort have we by the Prophetical office of our Saviour? 1. Hereby we are sure that he will lead us into all truth revealed in his word, needful for God's glory, and our salvation. 2. We are in some sort partakers of the office of his prophecy by the knowledge of his will: for he maketh all his to prophecy in their measure, enabling them to teach themselves and their brethren, by comforting, counselling, and exhorting one another privately to good things, and withdrawing one another from evil as occasion serveth. Acts 2. 17, 18. So much of the Prophetical office of our Saviour Christ, Of the Kingly office of Christ. what is his Kingly office? It is the exercise of that power given him by God over all, (Ps. 110. 1. Ezek. 34. 24.) and the possession of all (Mat. 28. 18. Psalm. 2. 8, etc.) for the spiritual government and salvation of his elect, (Esa. 9 7. Luk. 1. 32, 33.) and for the destruction of his and their enemies; Psalm. 45. 5. For what reasons must Christ be a King? 1. That he might gather together all his Subjects into one body of the Church out of the world. 2. That he might bountifully bestow upon them, and convey unto them all the aforesaid means of salvation, guiding them unto everlasting life by his Word and Spirit. 3. That he might appoint Laws, and Statutes, which should direct his people, and bind their consciences to the obedience of the same. 4. That he might rule and govern them, and keep them in obedience to his Laws. 5. That he might appoint officers, and a settled government in his Church, whereby it might be ordered. 6. That he might defend them from the violence and outrage of all their enemies, both corporal and spiritual. 7. That he might bestow many notable privileges, and rewards upon them. 8. That he might execute his judgements upon the enemies of his subjects. How doth he show himself to be a King? By all that power which he did manifest as well in vanquishing death and hell, as in gathering the people unto himself which he had formerly ransomed, and in ruling them being gathered, as also in defending of them, and applying of those blessings unto them, which he hath purchased for them. How did he manifest that power? First, in that being dead and buried he rose from the grave, quickened his dead body, ascended into heaven, and now sitteth at the right hand of his Father with full power and glory in heaven, Act. 2. 9 Act. 10. 30. Eph. 4. 8. Secondly, in governing of his Church in this world, (1 Cor. 15. 25, 26, 27, 28.) continually inspiring and directing his servants by the divine power of his holy Spirit, according to his holy word, Esa. 9 7. 30. 21. Thirdly, Mat. 25. 24. 31. 33, 34. by his last judgement in the world to come. Why is Christ Jesus also called our Lord? Because he is the Lord of glory and life that hath bought us, (1 Cor. 1. 2.) our head that must govern us; and our Sovereign that subdues all our enemies unto us, Act 3. 15. 1 Cor. 2. 8. 1 Pet. 1, 19 Eph. 1. 22. Joshua 5. 14, 15. Dan. 12. 1. Heb. 1. 10. 14, 15. How hath he bought us? Not with gold or silver, but with his precious blood he hath purchased us to be a peculiar people to himself, 1 Pet. 1. 18. What comfort have you by this? Seeing he hath paid such a price for us, he will not suffer us to perish. What learn you from hence, that Christ is our head to govern us? To obey his Commandments, and bear his rebukes and chastisements, Luk. 6. 46. John 14. 15. Col. 3. 23, 24. In what place of Scripture is the doctrine of Christ's Kingdom specially laid down? In Esa. 9 vers. 6, 7. For unto us a child is born, and unto us a son is given, and the government is upon his shoulder, and he shall call his name Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace. The increase of his government and peace shall have none end, and he shall sit upon the throne of David, and upon his Kingdom to order it and to establish it with Judgement, and with Justice, from henceforth even for ever; the zeal of the Lord of hosts will perform this, Psal. 110. 1, 2. etc. What are we here taught concerning Christ's Kingdom? The benefit that we receive by it, and the cause of it. How is the former set forth? By declaration, First, of his person, that he is a child born, namely God made man, whereof hath been spoken. Secondly, of his properties, with the effects of the same. How are his properties here expressed? They are first generally set forth by comparison of the unlikelihood of his Kingdom, with the Regiments of worldly Potentates. What difference or inequality is there? That whereas other Kings execute matters by their Lieutenants and Deputies armed with their authority; In our Saviour's Kingdom although there be used instruments, yet do they accomplish his will and purpose, not only by his authority, but also by his strength and virtue. What further doctrine do you note hence? That the man of sin (or Pope of Rome) is not the ministerial head of the Church, which is Christ's Kingdom, sith he is himself present, yea, and that most notably by his Spirit, and more to the advantage of his Church, then when he was bodily present, joh. 16. 7. How are his properties set forth more particularly? First, that he should be called Wonderful, not that it should be his proper name, which was only Jesus: But that he should be as renownedly known to be Wonderful, as men are known by their names. How is he Wonderful? Partly in his person, as is before said, and partly in his works; namely, First, in the creation of the world; Secondly, in the preservation, and especially in the redemption of it. What is the next that followeth? It is showed more particularly wherein he is Wonderful, and first, that he is Wonderful in counsel, and The Counsellor. What is here to be observed? First, in the government of a Kingdom, counsel and wisdom are the chief; as that which is preferred to strength, Esa. 9 15. 2 Sam. 20. 16. Eccl. 7. 19 9 16. Prov. 21. 22. 24. 5. and therefore that we may assure ourselves, that in the Kingdom of Christ all things are done wisely, nothing rashly, in which respect he is said to have a long stoal and a white head, Rev. 1. 13, 14. Secondly, a great comfort for the children of God, that our Saviour Christ is our Counsellor who giveth all sound advice. Thirdly, that when we are in any perplexity and know not which way to turn, yet we may come to our Saviour Christ who is given unto us for a Counsellor. By what means may we come to him for advice? By our humble supplications and prayers to him. How may we receive advice from him? By the doctrine of God drawn out of his holy word, which is therefore termed the man of our counsel, Psal. 119. 24. What is the next property? That he is wonderful in might, and the strong God, having all sound strength. What have we here to learn? 1. That as he is wise and doth all things pertaining to the good of his Church, so he is of power to execute all that he adviseth wisely. 2. That as there is in us no advice of ourselves, so there is in us no sound strength to keep us from any evil, but that as he giveth good advice to his, so doth he with his own power perform and effect it. Phil. 2 13. And therefore although we be as the vine, of all other trees the weakest, or as the sheep, of all other beasts the simplest, yet we have for our vine a gardener, and for our shepherd Christ Jesus the mighty strong God. 3. That we should take heed how we depart from his obedience, for he will do what he listeth; for if to obey be a good means to help us into the favour of our earthly Princes, it will much more help us in the favour of the King of Kings. What other properties follow? Two other, which are, as it were, the branches and effects of the former. 1. That he is the Father of eternities. 2. The Prince of Peace. Sith he is called the Father of eternities, is there not a confusion of persons? In no wise, for it is a borrowed speech, signifying that he is the author of eternity. What do you here gather? That where other Kingdoms alter, his is everlasting, Dan. 2. 44. What doctrine is thereof to be gathered? First, that the Kingdom of our Saviour Christ being perpetual, he dasheth & crushes in pieces all other mighty Monarchies & Regiments that shall rise up against him; and therefore, that his Church & subjects generally, and every particular member need not to fear any power whatsoever. Secondly, that whatsoever we have by nature or industry, is momentany, like unto the grass that fadeth away; and whatsoever durable thing we have, we have it from Christ. What is the second property arising out of the former? That he is the Prince of peace; that is, the procurer, cause and ground of peace, that causeth his subjects to continue in peace and quietness. Of what nature is this peace? It is spiritual, Rom. 5. 1. Eph. 2. 14, 15, 16, 17, 1. When we have peace with God. 2. When we have peace in our Consciences. 3. When there is peace between men and men, which ariseth out of both the former. Where should this peace be established? Upon the throne of David: that is, in the Church of God. What is the cause of all this? The love and zeal of God, breaking through all lets, either inward, from ourselves and our own sins; or outward, from the enmity of the Devil and the world, Esa. 9 7. What fruit receive we by the Kingly office of our Saviour Christ? By it all the treasures brought in by his Priestly and Prophetical office, are dealt to us continually. For, from it all the means of applying and making effectual unto us Christ and all his benefits do come; yea, without it all the actions of his other offices are to us void, fruitless, and of none effect. What comfort have we by this? Hereby we are assured, that by his Kingly power we shall finally overcome the flesh, the world, the devil, death and hell. To whom will this blessed King communicate the means of salvation? He offereth them to many, and they are sufficient to save all mankind; but all shall not be saved thereby, because by faith they will not receive them, Matth. 20. 16. Joh. 1. 11. 1 Joh. 2. 2. Are not the Faithful in some sort also made partakers of this honour of his Kingdom? Yes verily: For they are made Kings to rule and subdue their stirring and rebellious affections, and to tread Satan under their feet, Rom. 6. 12. 16. 20. Rev. 1. 6. 5. 10. You have spoken of the two natures, Of Christ's Humiliation. and three offices of our Saviour: Show now in what state did Christ God and man perform this threefold office. In a twofold estate: 1. Of abasement and humiliation, Phi. 2. 7, 8. 2. Of advancement and exaltation, Ph. 2. 9 Col. 2. 15. Eph. 1. 20, 21. In the former he abased himself by his sufferings for sin; whereof we have heard largely in the declaration of his Priesthood: In the latter he obtained a most glorious victory, and triumphed over sin, thereby fulfilling his Priesthood, and making way to his Kingdom. What was his estate of Humiliation? It was the base condition of a servant, whereto he humbled himself from his Conception to his Cross, and so until the time of his resurrection, Phil. 2. 7, 8. Wherein did this base estate of the Son of God consist? In his Conception, Gestation, and Birth, and in his Life diversely; as in his Poverty, Hunger, Thirst, Weariness and other Humiliations even unto death, of which heretofore hath been spoken. What learn you from this, that Christ first suffered many things before he could enter into his Glory? Luk. 24. 26. 46. That the way to reign with Christ, is first to suffer with him, and such as bear the Cross constantly, shall wear the Crown eternally, Rom. 8. 17, 18. 2 Tim. 2. 12. 4. 8. James 1. 12. What is his estate of Exaltation? Of Christ's Exaltation. His glorious condition, Phil. 2. 9 Heb. 2. 9 beginning at the instant of his Resurrection, Acts 2. 24, 31, 36. and comprehending his Ascension, Eph. 4. 8. Acts 2. 34. Heb. 9 24, 25. Sitting at the right hand of God his Father, Psal. 110. 1, 2, 5, 6. Mark 16. 9 1 Pet. 3. 22. and the second coming in glory to judge the world, Mat. 25. 31. What is the first degree of this estate? His glorious Resurrection; Of the Resurrection of Christ. for after he had in his manhood suffered for us, he did in the third day rise again by his own power from the dead, Eph. 1. 19 Luc. 24. 7. 1 Cor. 15. 4. What it needful that Christ being dead should rise again? Yes; it was for his own glory and our good, Acts 2. 24. 1 Cor. 15. 21, 22. How for his glory? That being formerly abased as a servant, and crucified as a sinner, he might thus be declared to be the Son of God, and exalted to be a Prince and a Saviour, Phil. 2. 7. Luc. 23. 33. Esay 53. 12. Rom. 1. 4. Act. 5. 30, 31. How for our good? That having paid the price of our redemption by his death, we might have good assurance of our full Justification by his life, 1 Pet. 1. 19 Acts 20. 28. Rom. 4. 23. 1 Cor. 15. 17. What special comfort ariseth from this, that the Lord of life is risen from death? 1. It assureth me that his righteousness shall be imputed unto me for my perfect Justification, that he that had the power of death is destroyed, Heb. 2. 14. his works dissolved, 1 Joh. 3. 8. and that all our misery is swallowed up in Christ's victory, 1 Cor. 15. 54. 2. It comforteth me, because it doth from day to day raise me up to righteousness and newness of life in this present world. 3. It ministereth unto me a comfortable hope, that I shall rise again in the last day from bodily death. What fruits then are we to show from the virtue of his resurrection? Phil. 3. 10. We are to stand up from the dead, to awake to righteousness, to live unto God, and dying in him or for him, to look for life again from him, Eph. 5. 14. 1 Cor. 15. 34. Rom. 6. 4. 11. Phil. 3. 20. 1 Thes. 4. 14. 1 Cor. 15. 22. Col. 3. 4. Why is Christ said to raise himself? To let us know that as he had power to lay down his life, so he had also to take it up again, Joh. 10. 18. What gather you hence? That being Lord both of quick and dead, he can and will both quicken our souls here to the life of grace, and raise our bodies hereafter to the life of glory, Rom. 14. 9 John 5. 21. Phil. 3. 21. Why did he rise the third day? Because the bands of death could no longer hold him, this being the time that he had appointed, and the day that best served for his glorious resurrection, Act. 2. 24. Mat. 20. 17. & 12. 40. Why did he not rise before the third day? Lest rising so presently upon his death, his enemies might take occasion of cavil, that he was not dead, Mat. 27. 63, 64. & 28. 13, 14. And why would he not put it off until the fourth day? Lest the faith of his Disciples should have been weakened, and their hearts too much cast down and discouraged, Mat. 28. 1. Luc. 24. 21. What gather you hence? That as the Lord setteth down the term of our durance, so doth he choose the fittest time of our deliverance, Rev. 2. 10. Mat. 12. 40. Dan. 11. 35. Hosea 6. 2. What is the second degree of his Exaltation? Of Christ's Ascension. His Ascension, Mark 16. 19 Ephes. 4. 8, 9 For we believe that Christ in his humane nature (the Apostles looking on) ascended into heaven. What assurance have you of Christ's Ascension? The evidence of the Word, the testimony of heavenly Angels and holy men, Luc. 24. 51. Acts 1. 9 Wherefore did Christ ascend into heaven? Because he had finished his Father's work on earth, Joh. 17. 3, 4, 5. and that being exalted in our nature, Heb. 10. 20. he might consecrate a way, prepare a place, Joh. 14. 2, 3. and appear in the presence of God to make intercession for us, Heb. 4. 29. & 9 24. What benefits did he bestow upon his Church at his Ascension? He triumphed over his enemies, gave gifts to his friends, and taking with him a pledge of our flesh, he sent and left with us the earnest of his Spirit, Eph. 4. 8. Heb. 10. 12. 20. 2 Cor. 5. 5. Acts 2. 33. What comfort doth hence arise to God's children? 1. That our head being gone before, we his members shall follow after; Christ having prepared a place for us in heaven, which now we feel by faith, and hereafter shall fully enjoy, Eph. 1. 22, 23. 1 Cor. 15. 49. Joh. 14. 3. & 13. 23, 24. 2. That having such a friend in heaven we need not fear any foes on earth, nor fiends in hell, Heb. 7. 25. Phil. 1. 28. Rom. 16. 20. Acts 20. 24. Rev. 2. 10. What fruits are we to show in our lives from the virtue of his Ascension, in our hearts? 1. To have our conversation in heaven whilst we be on earth, placing our hearts where our head is, Col. 3. 1, 2. Phil. 1. 23 & 3. 20. 2. To look for the presence of Christ by faith, not by sight, in spiritual, not in carnal things, Mat. 28. 20. 2 Cor. 5. 7. Joh. 6. 63. What is the third degree of his Exaltation? Of the third degree of Christ's Exaltation. That he sitteth at the right hand of God, the Father Almighty, Mar. 11. 19 Eph. 1 20, 21, 22. What is meant by this? His sitting at the right hand of God. That Christ in our nature is worthily advanced by the Father to the height of all Majesty, Dominion, and Glory, having authority to rule all things in heaven and in earth, Eph. 4. 10. Heb. 1. 3, 4, 5. & 8. 13. Mat. 28. 18. How may this appear? Because he is hereby exalted to be the Kings of Saints, Rev. 15. 3. the Judge of sinners, Act. 17. 31. the Prince of our salvation, Act. 5. 31. and the high Priest of our profession, Heb. 8. 1. What comfort ariseth hence to all true Believers? That 1. as our King he will govern us, Heb. 1. 8, 9 Luc. 1. 33. and that from him we shall receive all things needful for us under his gracious government. 2. As our Judge he will avenge us, Rev. 6. 10. & 16. 5, 6. and as our Prince defend us, Dan. 12. 1. subduing all our enemies by his power, treading them under our feet. 3. As our Priest he will plead our cause and pray for us, Heb. 7. 25. Rom. 8. 34. Why is he said in the Creed to sit at the right hand of God, the Father Almighty? That we may know he enjoyeth both the favour and power of God in full measure; the Father having committed all Judgement to the Son, Heb 1. 13. Mat. 28. 18. Joh. 5. 22. What duties are here required? To honour the Son as we do the Father, to cast our Crowns at his feet, stoop to his Sceptre, live by his Laws; so to follow him here, that we may sit with him in his throne hereafter, Joh. 5. 23. Rev. 4. 10. Psal. 2. 10. Jam. 4. 12. Rev. 3. 21. Doth he not now thus reign for the raising of his friends, and the ruin of his enemies? Yes; he doth graciously by his Word and Works, Heb. 1. 8. Rom. 10. 15, 16. But he shall more gloriously when he cometh again to judge the quick and the dead, 2 Thess. 1. 10. Rom. 14. 9 Having thus declared that which concerneth the Mediator of the New Testament; The state of the godly in Christ. what are you now to consider in the condition of the rest of mankind which hold by him? Two things: 1. The participation of the grace of Christ, and the benefits of the Gospel. 2. The means which God hath ordained for the offering and effecting of the same. To whom doth God reveal and apply the Covenant of Grace? Not to the world, but to his Church called out of the world, John 14. 22. & 17. 9 Mat. 11. 25. 1 Cor. 2. 8. etc. that is, not to the reprobate, appointed from everlasting to be vessels of wrath, but to the Elect and chosen; For howsoever the light is come into the world, yet most men rather love darkness then light, Joh. 1. 5. And though the proclamation of Grace be general, 1 Tim. 2. 4. yet most men refuse or neglect God's goodness by reason of the naughtiness of their hearts; neither are any saved but such as God draweth to embrace his mercy, and casteth as it were into a new mould, Joh. 6. 44. It would seem by this, that the most part of the world be in no better estate than the Devil himself. Most men questionless abide without recovery in the state of sin and death, 1 Joh. 5. 19 because the Lord doth not grant unto them the benefit of Redemption, Mat. 13. 15. and grace of Faith and Repentance unto life, Acts 14. 16. & 17. 30. but suffers them to run on in sin deservedly unto condemnation. How doth God suffer them to run into Condemnation? In a divers manner; some Reprobates dying infants, other of riper years, of which last sort some are not called, others called. How doth God deal with Reprobates dying infants? Being once conceived, they are in the state of death, Rom. 5. 14. by reason of the sin of Adam imputed, and of original corruption cleaving to their nature, wherein also dying they perish; as for instance, the children of Heathen Parents; for touching the children of Christians we are taught to account them holy, 2 Cor. 7. 14. How doth God deal with those of riper years uncalled? Being naturally possessed with ignorance and vanity, Eph. 4. 18, 19 he giveth them up to their own lusts to commit sin without remorse, with greediness in a reprobate mind, Rom. 1. 26. 28. until the measure of sin being fulfilled, they are cut off, Gen. 15. 16. Ps. 69. 27. How doth God deal with such Reprobates as are called? He vouchsafeth them outward means of salvation, Heb. 4. 1, 2. 1 Cor. 10. 1, 2. etc. giving farther to some of them some illumination, Heb. 6. 4, 5. A temporary faith, Acts 8. 13. some outward holiness and taste of heaven, whom he yet suffereth to fall away, and the means of grace to become a favour of death unto them, 2 Cor. 2. 16. yea some of these do fall even to the sin unpardonable, Heb. 6. 6. So much of the company of the Reprobates, which are not made partakers of the benefit of Redemption; Of the Church of Christ. what is the Church of Christ, which enjoyeth this great benefit? A company of men and women called out of the world to believe and live in Christ, and endued accordingly with spiritual graces for the service of God, Gal. 3. 26, 27, 28. John 1. 12. 17. 14, 16. Eph. 2. 10. 1 Tim. 3. 15. Tit. 2. 14. or rather the whole number of Gods elect, which are admitted into fellowship with Christ Jesus: Eph. 1. 1. 5. 23. for all these being taken together, Col. 1. 21. 27. are called the Church; that is, God's assembly, or congregation, which in the Scripture is likened to the Spouse of Christ, Cant. 4. 9 Eph. 5. 32. 25. which in the Creed we profess to believe under the title of The holy catholic Church, Heb. 12. 22, 23. Eph. 5. 27. Do you believe in the Catholic Church? Catholic Church. No, I believe that God hath a certain number of his chosen children which he doth call and gather to himself, that Christ hath such a flock selected out of all nations ages, and conditions of men, Eph. 5. 23. joh. 10. 16. Gal. 3. 28. Rev. 7. 9 17. and that myself am one of that company, and a sheep of that fold. Why say you that you believe that there is a Catholic Church? Because that the Church of God cannot be always seen with the eyes of man. Why is this Church called holy? Because she hath washed her robes in the blood of the Lamb, and being sanctified and cleansed with the washing of water by the word, is presented and accepted as holy before God, Rev. 7. 14. Eph. 5. 26 27. Col. 1. 21, 22. for though the Church on earth be in itself sinful, yet in Christ the head it is holy, and in the life to come shall be brought to perfection of holiness. What learn you hence? That if ever we will have the Church for our Mother, Gal. 4. 26. or God for our Father; 1 Pet. 1. 13. 14, 15, 16, 17. we must labour to be holy, as he is holy. What is meant here by catholic Church? Leu. 20. 7. The whole universal company of the elect that ever were, are, or ever shall be gathered together in one body; knit together in one Faith, under one Head Christ Jesus; Eph. 4. 4, 5, 6. 12. 13. Col. 2. 19 Eph. 1. 22, 23. For God in all places, and of all sorts of men had from the beginning, hath now, and ever will have an holy Church; that is, God's whole or universal Assembly, because it comprehendeth the whole multitude of all those that have, do, or ever shall believe unto the world's end. Do all those make one body? The whole number of believers and Saints by calling make one body, the Head whereof is Christ Jesus, Eph. 1. 10. 22, 23. Col. 1. 18. 24. Having under him no other Vicar; and so the Pope is not the Head of the Church, for neither property nor office of the head can agree unto him. What is the property of the Head? The property and office of the head of the Church. To be highest, and therefore there can be but one, even Christ. What is the office of the Head? First, to prescribe laws to his Church, which should bind men's consciences to the obedience of the same, and of such lawgivers there is but one, James 4. 12. Secondly, to convey the powers of life and motion into all the members, by bestowing spiritual life and grace upon them. For the natural members take spirit and sense from the head, so the Church hath all her spiritual life and feeling from Christ, who is only able (and no creature beside) to quicken and give life. Thirdly, to be the Saviour of the body. Eph. 5. 23. But Christ Jesus only is the Saviour of the Church, whom by this title of the head of the Church, Paul lifteth up above all Angels, Archangels, Principalities, and Powers. And therefore if the Pope were the successor of Peter and Paul, yet should he not therefore be the head of the Church, which agreeth to no simple creature, in heaven or under heaven. So much of the Head; where be the members of this holy Catholic Church? Part are already in heaven triumphant, part as yet militant here upon earth. What call you the Church triumphant? The triumphant Church. The blessed company of those that have entered into their Master's joy, Heb. 12. 23. Rev. 7. 14. 16. waiting for the fulfilling of the number of their fellow-members, and their own consummation in perfect bliss, Rev. 6. 7. Why is it called Triumphant? Because the Saints deceased have made an end of their pilgrimage, and labours here on earth, and triumph over their enemies, the world, death and damnation. Are the Angels of the Church triumphant? No; First, because they were never of the Church militant. Secondly, because they were not redeemed, nor received benefit by the death of Christ; and therefore it is said, that He took not on him the nature of Angels, but the seed of Abraham, Heb. 2. 16. What is the special duty which the Church triumphant in heaven doth perform? Praise and thanksgiving to God. What is the Church militant? The Church militant. It is the society of those that being scattered through all the corners of the world, are by one faith in Christ conjoined to him, and fight under his banner against their Enemies, the World, the Flesh, and the devil; continuing in the service and warfare of their Lord, and expecting in due time also to be crowned with victory and triumph in glory with him, Rev. 1. 9 12. 11. 2 Tim. 4. 7, 8. Who are the true members of the Church militant on earth? Those alone who as living members of the mystical body, Eph. 1. 22, 23. Col. 1. 18. are by the Spirit and Faith secretly and inseparably conjoined unto Christ their head. Col. 3. 3. Psalm. 83. 3. In which respect the true militant Church is both visible, Mat. 16. 18. and invisible, Rom. 2. 29. 1 Pet. 3. 4. the elect being not to be discerned from the reprobates till the last day. But are none to be accounted members of this Church, but such as are so inseparably united unto Christ? doubtless many live in the Church who are not thus united unto him, and shall never come to salvation by him? Truly and properly none are of the Church, saving only they which truly believe and yield obedience, 1 John 2. 19 all which are also saved; howbeit God useth outward means with the inward for the gathering of his Saints, and calleth them as well to outward profession among themselves, as to inward fellowship with his Son, Act. 2. 42. Cant. 1. 7. whereby the Church becometh visible. Hence it cometh, that so many as partaking the outward means, do join with these in league of visible profession, Act. 8. 13. are therefore in humane judgement accounted members of the true Church, and Saints by calling; 1 Cor. 1. 2. until the Lord, who only knoweth who are his, do make known the contrary, as we are taught in the Parable of the tares, the draw-net, etc. Mat. 13. 24. 47. Thus many live in the Church as it is visible and outward, which are partakers only outwardly of grace; and such are not fully of the Church that have entered in but one step, Cant. 4. 7. Eph. 5. 27. 1 John 2. 19 That a man may be fully of the Church, it is not sufficient, that he profess Christ with his mouth; but it is further required, that he believe in him in heart; These do the one, but not the other; or if they believe in heart, they believe not fully: For they may generally believe indeed that Christ is the Saviour of mankind, but they know not whether themselves have part in him; yea, by their works they disclaim any interest in him. What say you then of such? They are partakers of all good of the outward or imperfect Church, and therefore their children also are baptised and admitted as members of Christ's Church. These are like evil citizens (as indeed the Church is God's city) who are in truth but citizens in profession and name only; For they as yet want the chiefest point, which only maketh a man to deserve the true name of a citizen; which is to use the place aright. And therefore have no part in those rewards that are proposed for good, and perfect citizens; though they enjoy what outwardly belongeth to the city. Are we then to acknowledge one Church, or many? One alone, as there is but one Lord, one Spirit, one Baptism, one Faith; Eph. 4. 4. Cant. 6. 8. Gal. 3. 28. Howsoever (as hath been said) there is a begun, and a perfect Church; For the Church of God is one in respect of that inward nature of it, having one Head, one Spirit, and one final state: But outwardly there be as many Churches, as there be congregations of Believers knit together by special bond of order, for the religious expressing of that inward nature. Rom. 1. 11. Yet, though there be many visible Churches, there is but one Catholic and Universal Church, of which not one shall be lost, and out of which not one shall be saved. Acts 2. 47. Ephes. 5. 23. John 17. 12. 20. What gather you hence? That the Church of Rome is not the Catholic Church, because it is particular, not universal; and because out of it many have been saved, and in it some shall be damned, Rev. 18. 4. 19 20. 2 Th. 2. 11, 12. What are the special prerogatives whereof all Gods children, Prerogatives of the members of the Catholic Church. the true members of the Catholic Church, are made partakers? Joh. 1. 12. In the Creed there are some principal notes rehearsed. 1. The Communion of Saints, Heb. 12. 22, 23. Eph. 2. 19 2. The forgiveness of sins, Rom. 8. 33. 3. The Resurrection of the body, 1 Cor. 15. 52. Act. 24. 15. 4. Life everlasting, Rome 6. 23. There are four also recorded by the Apostle Paul in that golden sentence, 1 Cor. 1. 30. Ye are of him in Christ Jesus, who of God is made unto us, Wisdom and Righteousness, Sanctification, and Redemption. Why is Wisdom here set down by the Apostle as necessary to our salvation? Because it was necessary that having absolutely lost all godly and saving wisdom wherein we were first created, that it should be again repaired ere we could be partakers of life eternal. Why? have we no true wisdom naturally able to bring us unto it? No verily: for although we have wisdom naturally ingraffed in us to provide for this present life, and sufficient to bring us to condemnation in the life to come; yet we have not one grain of saving wisdom able to save us, or to make us step one foot forward unto eternal life. Where is this wisdom to be found? In the word of God. How come we to it? By Christ; for God dwelleth in light which no man hath approached unto, 1 Tim 6. 16. only the Son which was in the bosom of his Father he hath revealed him, Joh. 1. 18. What doth the Apostle mean by Righteousness? As by the chief part thereof, our whole justification, which consisteth of the remission of our sins, and the imputation of Christ's righteousness. How do you prove this righteousness here, to be meant of the righteousness that is in Christ? Because he speaketh afterward of sanctification, which is the righteousness within us. What is Sanctification? What Sanctification is. It is freedom from the tyranny of sin into the liberty of righteousness, begun here, and increased daily, until it be fully perfected in the life to come, Rom. 6. 14. Psal. 19 14. What is Redemption? What Redemption is. It is the happy estate that the children of God shall have in the last day. What is the ground of all these spiritual blessings? The whole work of our salvation must be ascribed to the grace of God alone. What is meant by the grace of God? First and principally, that free favour with God doth bear towards us: 2. Those gifts and helps that are in us, arising from that fountain. Is man idle in this work of grace? Man also worketh with God's grace, but first he receiveth from God not only the power to work, but also the will and the deed itself, Phil. 2. 13. Is this work of God only an offering of good things unto us? God doth not only offer grace unto us, but causeth us effectually to receive it, and therefore is said not only to draw us, Cant. 1. 3. Joh. 6. 44. but also to create a new heart in us, whereby we follow him, Ps. 51. 10. What profit hath every one of Gods elect in Christ the Mediator, Of our Union and Communion with Christ. by the application of the covenant of grace? Union and communion both with Christ himself and with his whole Church, whence ariseth the communion of Saints, whereby nothing else is understood, but that heavenly fellowship which all the faithful have with Christ their head, & with the members of his body, all true Christians, the whole Church thus communicating with Christ and every member one with another, Heb. 3. 14. 12. 22. 23. Eph. 2. 19, 20. 4. 12. 1 John 1. 3. What are the bands of this fellowship, and who is the author of it? The Spirit knits the body to the head by faith, and the members one unto another by love. 1 Cor. 12. 11. 27. Col. 3. 14. 1 Cor. 6. 17. What comfort have we by this? 1. That we are justified by that faith whereby Adam and Abraham were justified, which is tied to no time or place, and excludeth no person. 2. That we are made partakers of Christ and all his merits by faith, and of all the blessings of the Church by love. What are the special comforts of this communion with Christ? That we are sure to have all graces and all good things from him, and that both our persons are beloved, and our services accepted in him and for him; John 1. 16. 17. 1 Cor. 1. 30. Eph. 2. 4, 5, 13. 1 Pet. 2. 5. And what especial comforts do arise out of our communion with Christians? Communion of Saints. That we have a portion in their prayers, Rom. 12. 13. Act. 1. 2. 15. a share in their comforts, 1 joh. 1. 17. Rom. 12. 15. a room in their hearts, 2 Thess. 1. 3. mutually bearing infirmities, Gal. 6. 1, 2. furthering duties, Heb. 10. 24. and relieving necessities. What duty doth this communion of Saints require of us? Eph. 4. 3. To renounce all fellowship with sin and sinners, 2 Cor. 6. 17 to edify one another in faith and love, jude 5. 20. to delight in the society of the Saints, Ps. 16. 3. and to keep the unity of the Spirit in the bond of peace. Eph. 4. 3. Why are all Believers called Saints? Because they are partakers of Christ's holiness, daily growing and increasing in the same; and to let us know that none shall ever be Saints in heaven, but such as are first Saints on earth. Heb. 12. 10. 2 Pet. 1. 14. 2 Cor. 7. 1. 2 Thess. 1. 10. Forasmuch as the point of our union and communion with Christ, is of great importance, and the very foundation of allour comfort, it is more largely to be stood upon; First therefore show how the elect are united to Christ his person. They are incorporated and made members of the mystical body, whereof Christ is head, Eph. 5. 30. which the Scripture figureth, as by other resemblances, so especially under the similitude of marriage, Eph. 5. 2. and the whole book of the Canticles. How may we conceive of this our marriage with Christ? We are to conceive therein as in outward marriage, first, the consent of parents and parties, secondly, the manner of conjunction. What consent of parents is there in this marriage? Only God's donation, who being the alone parent of both parties, as in the marriage of the first Adam, Gen. 2. 22. giveth first Christ to us as a Saviour, John 3. 16. 17. 6. Secondly, us to Christ as a people to be savedby him, Heb. 2. 13. What consent of parties is there? First, Christ consenteth to take us for his own spouse, which he witnesseth especially by taking our flesh upon him, Heb. 2. 14. that he might be our Emmanuel, God with us; Mat. 1. 23. Secondly, we being drawn of God, John 6. 44. and prepared by the freeing of the Bridegroom, 2 Cor. 11. 2. do consent to take Christ as our Lord and Husband, Cant. 7. 10. as we profess by taking his name, Esa. 44. 5. and yoke, Math. 11. 29. upon us. What is the manner of this our Conjunction? Mystical, that is to say, real in respect of the things conjoined, our very nature, body, and soul, being coupled to the body and soul of Christ, so that we are members of his body, of his flesh, of his bones; Eph. 5. 30. thereby also to the divine nature, 2 Pet. 1. 4. Yet not corporal, but spiritual, in regard of the means whereby this conjunction is wrought. What be the means of the spiritual conjunction? On Christ's part, his only Spirit, 1 John 4. 15. Rom. 8. 9 given by him to every member of his body in the very moment of Regeneration, Gal. 4. 6. 1 John 3. 24. 4. 13. as the soul of spiritual life, and fountain of supernatural grace, Gal. 5. 25. 1 Cor. 15. 45. in which respect he that is joined to the Lord, is said to be one Spirit, 1 Cor. 6. 17. What is the Spirit of Christ? The Holy Ghost truly residing, 1 Cor. 3. 16. and powerfully working in all those that are Christ's, Rom. 5. 5. derived unto them from him, Rom. 8. 2. and knitting them inseparably unto him, 1 Cor. 12. 13. Eph. 2. 18. 4. 4. Is the holy Ghost given to none but such as are thus joined to Christ? The Holy Ghost is considered three ways: first, as the Author of all excellence, even in common gifts of nature and reason; as strength and courage, Judg. 14. 6. Arts and Sciences, Exod. 31. 31. Policy and government, 1 Sam. 11. 6. etc. in which sense he is given to many which never heard of Christ. Secondly, as the Author of spiritual gifts, 1 Cor. 1. 4. so called, because being sanctified they are means of edification; As the power of working Miracles, Healing, Languages, etc. yea a taste of the heavenly gift, and of the good word of God, and of the powers of the world to come, Heb. 6. 4, 5. in which sense he is given to sundry reprobates that are called, as hath been showed. Thirdly, as the Author of the perpetual, effectual, and virtual influence of saving grace from Christ the head to every true member of his body, John 6. 51. 57 63. in which sense the world cannot receive or know him, John 14. 17. but he is bestowed on the elect only, 1 Pet. 1. 2. and those truly regenerated and converted to the Lord. But on our part what means is there of this conjunction? Only faith, which yet is not of ourselves, but the gift of God; Eph. 2. 8. and of all other, the first and more general effect and instrument of the Spirit of Christ, 2 Cor. 4. 13. Gal. 5. 5. disposing and enabling us so to embrace and cleave unto him, Eph. 3. 16. 17. as first to receive from God by him, whatsoever benefits and graces; Rom. 5. 2. Secondly, to return to God in him all holy and thankful obedience, Cor. 2. 7. Gal. 5. 6. Is faith absolutely required in every one that is united unto Christ? It is absolutely required of all those that are of discretion and capacity, but in those that are not capable of knowledge (without which there can be no faith; as some naturally fools and infants, which are within the covenant) we are not to proceed farther than God's election, and the secret operation of his Spirit, Act. 2. 39 1 Cor. 7. 14. 12. 13. So much of our union with Christ's person: what is our communion with him? It is our participation with him in the benefits flowing from his several offices, whereby he is made to us of God, wisdom, righteousness, sanctification, and redemption. 1 Cor. 1. 30. So we also by him after a sort become Prophets, Acts 2. 17, 18. Priests and Kings, 1 Pet. 2. 9 Rev. 5. 10. as in the unfolding of the several functions of our Saviour Christ, hath been more fully declared: for being made one with him, we are thereby possessed of all things that are his, Rev. 2. 28. Col. 2. 10. as the wife of the wealth of her husband, the branch of the sap of the root, John 15. 5. and the members of sense and motion from the head, Eph. 4. 15, 16. in which regard the whole Church is also called Christ, 1 Cor. 12. 12. Gal. 3. 16. and the several members Christians, Acts 11. 26. What are the main benefits which Christians receive by their communion with Christ? The benefit of our Communion with Christ. Justification and glorification, Rom. 8. 30. By the one whereof we have our persons accepted, Justification. and new relations between God and us established; Glorification. By the other, our nature reform, and new obedience infused: which latter is but begun in this life, and is called Sanctification, and perfected in the life to come; which most usually hath the term of Glorification, of which in its proper place. What is Justification? Of Justification, and first what Justificaon is. Justification is the sentence of God, whereby he of his grace for the righteousness of his Son, by him imputed unto us, and through faith apprehended by us, doth free us from sin and death, and account us righteous unto life. Rom. 8. 30. 33, 34. 1 Cor. 1. 30. Phil. 3. 9 For hereby we both have a deliverance from the guilt and punishment of all our sins, and being accounted righteous in the sight of God by the righteousness of our Saviour Christ imputed unto us, are restored to a better righteousness than ever we had in Adam. I perceive your Answer needs further explaining; first, why call you Justification a sentence? That thereby we may be informed, that the word to justify doth not in this place signify to make just by infusing a perfect righteousness into our natures; (that comes under the head of sanctification begun here in this life, which being finished, is Glorification in heaven▪ but hear the word signifieth to pronounce just, to quit and discharge from guilt and punishment; and so it is a judicial sentence opposed to condemnation. Rom. 8. 34, 35. Who shall lay any thing (saith Paul) to the charge of Gods elect? It is God that justifieth, who shall condemn? Now as to condemn is not the putting any evil into the nature of the party condemned, but the pronouncing of his person guilty, and the binding him over unto punishment: so justifying is the Judges pronouncing the Law to be satisfied, and the man discharged and quitted from guilt and judgement. Thus God imputing the righteousness of Christ to a sinner, doth not account his sins unto him, but interests him in a state of as full and perfect freedom and acceptance, as if he had never sinned, or had himself fully satisfied. For though there is a power purging the corruption of sin, which followeth upon justification, yet it is carefully to be distinguished from it, as we shall further show hereafter. This for the name of Justification, but now for the thing itself; what is the matter first of our justification? The matter of justification, or that righteousness whereby a sinner stands justified in God's sight, is not any righteousness inherent in his own person and performed by him, but a perfect righteousness inherent in Christ and performed for him. What righteousness of Christ is it whereby a sinner is justified? Not the essential righteousness of his divine nature, but, First, the absolute integrity of our humane nature, which in him our head was without guile. Heb. 7. 6. Secondly, the perfect obedience which in that humane nature of ours he performed unto the whole law of God, both by doing whatsoever was required of us, Mat. 3. 15. and by suffering whatsoever was deserved by our sins, 1 Pet. 2. 24. for he was made sin and a curse for us, that we might be made the righteousness of God in him. What is the form or being cause of our justification, and that which makes this righteousness so really ours, that it doth justify us? The gracious imputation of God the Father, accounting his Son's righteousness unto the sinner, and by that accounting, making it his to all effects, as if he himself had performed it. But how can Christ's righteousness be accounted ours? is it not as absurd to say that we are justified by Christ's righteousness, as that a man should be wise with the wisdom of another, or live and be in health by the life and health of another? No doubtless, because this righteousness is in Christ, not as in a person severed from us, but as in the head of the Church, the second Adam; from whom therefore it is communicated unto all who being united as members unto him do lay claim thereunto, and apply it unto themselves, Rom. 5. 19 Rom. 10. 4. For if the sin of Adam were of force to condemn us all, because we were in his loins, he being the head of our common nature; why then should it seem strange that the righteousness of our Saviour Christ both God and man, should be available to justify those that are interessed in him, especially considering that we have a more strict conjunction in the Spirit with him, than ever we had in nature with Adam? And though it be not fit to measure heavenly things by the yard of reason, yet it is not unreasonable that a man owing a thousand pound, and not being able to pay it, his creditor may be satisfied by one of his friends. If Christ have paid our debt, how are we then freely justified by grace? It is of grace that Christ is given unto us, and also that his righteousness apprehended by faith is accounted ours; It is true that the justification of a sinner, considering the case as it is between the Father and Christ, no man dare call it free; no, the price of our Redemption was the deepest purchase that the world ever heard of; but what ever it cost Christ, it cost us nothing: and so to us it is freely of grace from Christ, yea and to us it is freely grace from God the Father too; not because he acquits us without a full satisfaction to his Justice, or accepts that for perfect righteousness which is not perfect righteousness; but because he receives full satisfaction from the hands of a surety, and that surety being his own Son; when as he might have challenged the uttermost farthing at our hands, which were the principals; and then there had been no possibility for us to have been delivered. What gather you from this doctrine of Justification by Christ's righteousness? Uses arising from the doctrine of Justification. 1. To condemn the proud opinion of Papists, who seek Justification by their own works and righteousness inherent in themselves; whereas though being accepted, we must in thankfulness do all we can for God, yet when all is done, we must acknowledge ourselves unprofitable servants: the only matter of our joy and triumph both in life and death, must be the imputation of Christ's righteousness; not our persons, nor the best actions of the holiest men dare appear in God's presence, but in his name and merit (who consecrates all) the Lords Jesus. 2. We may here take notice, that there is no comfort to a Christian soul like that which floweth from this Well of salvation, this sweet doctrine of Justification. 1. Here we have assurance of the sufficiency of our Redemption: that soul must be throughly acquitted that is stated in such a righteousness, that debt must be fully discharged that hath such a price laid down for it; our sins though never so great, cannot weigh down his righteousness and merit, Rom. 8. 33. and God having accepted his Son's righteousness for us, will not hold us any longer trespassers, but he disables his own Justice from making any further demand. 2. Hence there is nothing comes upon the Saints from God's revenging Justice, but all our corrections are medicinal from Gods Fatherly love; to purge out that sin out of our nature, which he hath already pardoned to our persons. 3. Lastly, this doctrine may be great comfort to weak Christians in the midst of their troublesome imperfections, and sense of their weak measures of Sanctification; To consider that the righteousness that is inherent in themselves, is not the matter of their Justification, or that which must appear before God's presence to be pleaded: the righteousness of Christ is complete and perfect; that is our main joy and crown of rejoicing to be found in Christ, not having our own righteousness, but that which is in him, and made ours by God's gracious account. But how is this great benefit of Justification applied unto us, and apprehended by us? This is done on our part by faith alone, Of Faith. and that not considered as a virtue inherent in us, working by love; but only as an instrument or hand of the soul stretched forth to lay hold on the Lord our righteousness. Rom. 5. 1. & 10 10. Jer. 23. 6. So that faith justifieth only Relatively, in respect of the object which it fasteneth on; to wit, the righteousness of Christ by which we are justified: Faith being only the instrument to convey so great a benefit unto the soul, as the hand of the beggar receives the Alms. Forasmuch as it standeth us much in hand to know what this faith is, The various acceptions of Faith. whereby we have profit by Christ's Redemption, declare how many ways the word Faith is taken in the Scriptures. Sometimes it is taken for true and faithful dealing between man and man both in word and deed, called Fidelity or Faithfulness, (as Mat. 23. 23. Acts 2. 10. 1 Tim. 5. 12. 1 Pet. 5. 12.) but of that faith we are not here to speak. Sometimes it is taken for the faith (or fidelity) of God towards man, but that also is besides our purpose. Here we are to entreat of man's faith towards God, and that word Faith is also taken two ways. 1. For the object to be apprehended, or things to be believed, even the whole doctrine of faith, or points of Religion to be believed. (as Acts 6. 7. & 13. 8. Rom. 1. 5. & 3. 31. & 12. 3. 6. & 16. 26. Gal. 1. 22. & 3. 2. & 5. 23. 1 Tim. 1. 2. & 4. 1. Judas vers. 3. 2. For the action apprehending or believing the same, viz. that work of God in man whereby he giveth assent or credence to God in his word; yea, and applieth that which any way concerneth him in particular, how otherwise general soever it be, (as Rom. 10. 7. etc.) And this faith is set out by two names, Heb. 11. 1. The substance of things hoped for, and the evidence of things not seen; by the first meaning, that whereas God in his word hath made promise of things which are not presently enjoyed, but only hoped for; they being not in esse, but in posse: yet faith doth after a sort give them a present subsisting or being, as if they were in esse. By the second meaning, that whereas many of the promises are of things so far out of the reach of man, that they are both invisible to the eye, and unreasonable or impossible to the sense or understanding of man; yet faith is the very evidence of them, and that which doth so demonstrate them unto us, that by it (as through a prospective glass) we as clearly discern them, as if they were even at hand. How many kinds of faith be there? The divers kinds of Faith. Although there be but one true saving faith, (Eph. 4. 5.) yet of faith there are two sorts. 1. Such as is common to all, which all men have, or may have. 2. That which no man hath or can have but the elect, it being proper to them. 2 Thess. 3. 2. Rom. 11. 32. Tit. 1. 1. 2 Cor. 13. 5. How many sorts be there of the common faith? Two; ordinary and extraordinary: and of the ordinary two also, that which we call historical, and that we call temporary faith. What is an historical faith? Historical Faith. It is a knowledge and persuasion of the truth of God's word concerning the letter and story of it: as that there is one only God, and in the God a Trinity in Unity; that Jesus Christ is the Saviour of the world, etc. What is a temporary faith? Temporary Faith. It is a joyful entertaining of the promises of the Gospel with some seeming confidence, which yet is but vanishing, uncertain, and not rooted; lasteth but for a time, and then comes to nothing. Mat. 13. 20, 21. Luk. 18. 3, 14. What is that common faith which you call extraordinary? Miraculous Faith. It is the faith of miracles, which is the cleaving to some special and singular promise; either for the doing of some extraordinary effect, or for the receiving of some outward good, after an extraordinary manner. 1 Cor. 13. 2. Mat. 21. 2. & 7. 22. Mark. 9 3. Acts 14. 9 Luk. 17. 19 By this kind of faith, Judas might work miracles as well as the other Disciples; and by this Faith, many might be healed by our Saviour in their bodies, who were not healed in their souls. What now is true saving faith, Justifying Faith. which none have but the elect, it being proper to them? It is such a firm assent of the mind to the truth of the word, as flows into the heart, and causeth the soul to embrace it as good, and to build its eternal happiness on it. What is that which you make the object of saving Faith? The general object of true saving Faith, is the whole truth of God revealed; but the special object of Faith as it justifieth, is the promise of remission of sins by the Lord Jesus: For as the Israelites, by the same eyes by which they looked upon the brazen Serpent, they saw other things; but they were not healed by looking upon any thing else, but only the brazen Serpent: So, though by the same Faith whereby I cleave to Christ for remission of sins, I believe every truth revealed; yet I am not justified by believing any truth but the promise of grace in the Gospel. Open the nature of this saving and justifying Faith, somewhat more fully. Justifying Faith may be considered two ways, either as God works it in man's heart, or else as man's heart works by it towards God again. For first God enables man to believe, and then he believes by Gods enabling. In the first respect, Faith is said to be God's gift. Eph. 2. 8. Phil. 1. 29. And it is the greatness of God's power, that raiseth man's heart unto it. Eph. 1. 19 In the second respect man is said to believe, Rom. 10. 10. and to come to Christ. But he believes by Gods enabling him to believe, and he comes by Gods causing him to come, Joh. 6. 44. No man can come unto me except the Father draw him, saith our Saviour. What doth God work in man when he gives him Faith? First, he enlighteneth the understanding to see the truth and preciousness of the rich offers of grace in the Lord Jesus. 1. Cor. 2. 11, 12. 14. John 1. 5. John 12. 39 John 6. 45. Matth. 16. 17. Acts 26. 18. Secondly, he enables the will to embrace them, and reach all the desires of the soul after them, and rest and build eternal comfort on them. The things of God as they are foolishness to man's natural Judgement; so they are enmity to his natural will. And therefore when God gives faith, he gives a new light to the understanding, and new motions and inclinations to the heart. As the Covenant of Grace is, I will give them a new heart, Ezek. 36. 26. It must be a mighty power to turn the heart of man upside down, and cause him to pitch all the desires of the soul upon a supernatural object. Joh. 6. 44. What gather we from hence? First, The Popish implicit faith confuted. the monstrous wickedness of the Popish Doctors, who persuade the multitude to rest in a blind faith, which they call implicit and folded up, telling them that it is enough for them to believe as the Church believes, though they know not what the Church believes, nor who the Church is, whereas the Scripture teacheth us that Faith comes by hearing; that is, by hearing the blessed promises of grace offered to the people: Rom. 10. 14. 17. Faith doth not consist in darkness and ignorance, but knowledge is of the ingredience of it, John 12. 39 and therefore sometimes put for it. John 17. 3. Esa. 53. 11. Where God doth work Faith, there he gives a saving light to the understanding, though in divers measures and degrees; as there are weak measures of Faith, so weak measures of knowledge and apprehensions in saving mysteries: But no man can build upon God's gracious word and promise for the truth and reality of what he speaks, without he know what he speaks. Secondly, That the whole soul is the seat of Faith. we may here learn that Faith doth not consist only in the understanding, or only in the will, but in the whole soul; the whole intelligent nature is the seat of Faith: And therefore either Faith is not a supernatural gift of God, or else they speak ungraciously of God's grace in the work of Faith, who attribute no more to God than the renovation of man's understanding, and revealing those things to him, which by nature he could not see; leaving the action of consenting and embracing by faith the things revealed to man's freewill, so sharing the business of believing between God and man; the enlightening of the understanding shall be Gods, but the inclining the will must be a man's own, any further than it may be invited by moral persuasion. But the Scripture every where shows faith to be such a transcendent and supernatural gift, as far exceeds all natural power to produce or reach unto; God doth all in this high business by his powerful Spirit and supernatural grace. But how then is it said, that man believeth, man receiveth Christ, man comes unto him? These phrases and the like show what man doth when faith is wrought in him, how his soul acts by it, and exerciseth this excellent habit received. And it is thus: 1. By God's teaching him he understands; by Gods enlightening his mind he sees the excellency of the Lord Jesus, and firmly assents unto the word of grace as true; that indeed Christ is the only blessed Saviour, and that all the promises of God in him are yea and amen. 2. By God's changing and enabling his will he wils; by Gods sanctifying his affections he loves and embraceth; by Gods printing and sealing them on his heart he possesseth and closeth with Christ, and the precious promises of mercy in him, and embraceth the tenure of the Gospel as the sweetest and happiest tidings that ever sounded in his ears, and entertains it with the best welcomes of his dearest heart, and placeth his eternal happiness on this Rock of salvation. Put now all these things together. They all show that faith is nothing else but a supernatural action and work of God in man, whereby man's heart, (that is) all the powers of man's soul move as they are first moved by God: So that the action of man in believing, is nothing but his knowing of heavenly things by Gods revealing them and causing him to know them; his willing them and embracing them by Gods enabling him to will and embrace them: Thus the motion of man's heart to Christ being moved by God is called man's believing with the heart: even as a wheel which of itself cannot move, yet being moved by a higher wheel doth move; which motion though it be but one, yet is said to be the motion of two, that is, of the Mover and of the thing moved. It seems then that justifying faith consists in these two things; viz. in having a mind to know Christ, and a will to rest upon him. Yes; whosoever sees so much excellency in Christ that thereby he is drawn to embrace him as the only Rock of salvation, that man truly believes to Justification. But is it not necessary to Justification to be assured that my sins are pardoned, and that I am justified? No, that is no act of faith as it justifieth, but an effect and fruit that followeth after Justification: for no man is justified by believing that he is justified, for he must be justified before he can believe it: and no man is pardoned by believing that he is pardoned, for he must be pardoned before he can believe it. But faith as it justifieth, is a resting upon Christ to obtain pardon, the acknowledging him to be the only Saviour, and the hanging upon him for salvation, Mat. 16. 16. John 20. 31. Acts 8. 37. Rom. 10. 9 1 John 4. 15. & 5. 1. 5. It is the direct act of faith that justifieth, that whereby I do believe; it is the reflect act of faith that assures, that whereby I know I do believe, and it comes by way of argumentation thus, Maj. Whosoever relieth upon Christ the Saviour of the world for Justification and pardon, the word of God saith, that he by so doing is actually justified and pardoned. Min. But I do truly rely upon Christ for Justification and pardon. Concl. Therefore I undoubtedly believe that I am justified and pardoned. But many times both the former propositions may be granted to be true, and yet a weak Christian want strength to draw the conclusion; for it is one thing to believe, and another thing to believe that I do believe: It is one thing for a man to have his salvation certain, and another thing to be certain that it is certain. How then doth the soul reach after Christ in the act of justifying? Even as a man fallen into a river and like to be drowned, as he is carried down with the flood espies the bough of a tree hanging over the river, which he catcheth at and clinges unto with all his might to save him, and seeing no other way of succour but that, ventures his life upon it: this man so soon as he had fastened upon this bough is in a safe condition, though all troubles, fears & terrors are not presently out of his mind, until he comes to himself and sees himself quite out of danger, than he is sure he is safe, but he was safe before he was sure. Even so it is with a Believer; Faith is but the espying of Christ as the only means to save, and the reaching out of the heart to lay hold upon him. God hath spoke the word and made the promise in his Son, I believe him to be the only Saviour, and remit my soul to him to be saved by his mediation: So soon as the soul can do this, God imputeth the righteousness of his Son unto it, and it is actually justified in the Court of Heaven, though it is not presently quieted and pacified in the Court of Conscience: that is done afterwards, in some sooner, in some later, by the fruits and effects of Justification. What are the Concomitants of Justification? Reconciliation, and Adoption, Rom. 5. 1. Joh. 1. 12. What is Reconciliation? What Reconciliation is. It is that grace whereby we that were enemies to God are made friends, Rom. 5. 10. we that were rebels are received into favour; we that were far off, and aliens from God, are now brought near through Christ, Eph. 2. 12, 13. & 18. 19 1 Joh. 1. 3. Heb. 12. 22, 23. What is Adoption? What Adoption is. Adoption is the power and privilege to be the sons of God, Joh. 1. 12. Eph. 1. 5. derived unto us from Christ, who being the eternal Son of God, became by Incarnation our brother, that by him God might bring many sons and daughters unto glory, Heb. 2. 10. What are the benefits that flow to us from our Adoption? 1. Some are privative immunities, The benefits of Adoption. and freedom from many grievances; as 1. We are freed from the slavery of sin, Rom. 6. 14. 2 From condemnation, Rom. 8. 1. 3 From all slavish fears and terrors, Rom. 8. 15. We have not received the spirit of bondage to fear again, but the spirit of adoption. 4 From the law, not Ceremonial only, Gal. 5. 1. but Moral; freed I mean from the curse of it, freed from the condemning power of it, freed from the coaction and compulsion of it, freed from the rigorous exaction & inexorable demands of it, as it is a Covenant of works: But not freed from the doctrine of holiness contained in it; the justified and adopted are every way freed from the Law, as it was an enemy and against us, Luc. 1. but not freed as it is our guide and director, containing the rule of God's holy will. Our Sonship doth not free us from service, but from slavery, not from holiness, but to holiness: There is a free service which benefits the condition of a son, God's service is perfect freedom. 2. Some are positive dignities; as, 1. Free access to the throne of Grace, that we may come to God in prayer as to a Father. Gal. 4. 6. Rom. 8. 15. 2 We have an Interest in God's particular and special Providence, 2 Cor. 6. ult. Rom. 8. 28. 3 We by our adoption have a free and sanctified use of all God● creatures restored, the right unto which we forfeited in Adam; for no man hath any true right to any thing now by nature; he may have the use of God's creatures by God's patience & forbearance, but not by God's licence and allowance, until he be in Covenant with God in Christ, and made a son and heir with him, and then all things are restored, 1 Cor. 3. 21. Rom. 8. 32. 4 From Adoption flows all Christians joy, which is called the joy in the holy Ghost, Rom. 14. 17. unspeakable and glorious, 1 Pet. 1. 8, 9 Rom. 5. 2. For the spirit of Adoption is, first, a witness, Rom. 8. 16. 2ly. A seal, Eph. 4. 30. 3ly. The pledge and earnest of our Inheritance, Eph. 1. 14. settling a holy security in the soul, whereby it rejoiceth even in affliction in hope of glory. Do the Justified children of God always then rejoice? Joy considered as a delightful apprehension of the favour of God gladding the heart, though it ought continually to be laboured for, Phil. 4. 4. and preserved, yet it may be at times not only darkened and daunted, but for a time even lost, and to be restored, Psal. 51. 12. yet it is as all spiritual gifts of God, perpetual and without repentance, if we regard 1. The matter of rejoicing, which is God's unchangeable love and grace, Mal. 3. 6. 2. The causes and fountains of joy in the regenerate, which are the never failing graces of Faith, Luk. 22. 32. Hope, Rom. 5. 5. and Love towards God in Christ, 1 C●● 8. 3. The valuation (even in the deepest dismay) of our part and hope in Christ above the pleasures of ten thousand worlds. 4. The pretence and claim of a faithful heart promising and challenging unto itself a comfortable harvest of joy for the present seedtime of sorrow, Psal. 42. 5. Psal. 126. 5. & 57 11. So much of the first main benefit which Christians receive by their communion with Christ, viz. Justification. Now what is the second benefit which is called Glorification and Sanctification? It is the renewing of our nature according to the Image of God, Sanctification. in righteousness and true holiness, which is but begun in this life, and is called Sanctification, and perfected in the life to come, which therefore is most strictly called Glory. How far forth is our nature renewed in this life by Sanctification? This renewing is of our whole nature, 1 Thess. 5. 23. Rom. 12. 2. the understanding being enlightened, the will rectified, the affections regulated, the outward man reform. But not wholly in this life; and this is done by the powerful operation of the Spirit of God, who having begun a good work in us, will perfect it unto the day of the Lord, Joh. 13. 6. Psal. 51. 10. Ezek. 36. 26. What be the parts of our Sanctification? Two, answerable to the two powerful means whereby they are wrought; First, Mortification, or dying unto sin, and thereby freedom from the dominion thereof by the death of Christ, Rom. 6. 6, 7. Secondly, Vivification, or quickening unto newness of life, by the power of the resurrection of Christ; In regard whereof it is also called our first resurrection, Rev. 20. 6. How doth Sanctification differ from the former grace of Justification? In many main and material differences; The differences between Justification and Sanctification. as, 1. In the order, not of time, wherein they go together, Rom. 8. 30. nor of knowledge and apprehension, wherein this latter hath precedency, 1 Cor. 6. 11. but of nature, wherein the former is the ground of this latter, 2 Cor. 7. 1. Secondly, in the Subject: the righteousness whereby we are justified being inherent in Christ for us; but this of Sanctification in ourselves from him, Rom. 8. 10. Thirdly, in the cause: our Justification following from the merit; our Sanctification from the efficacy of the death and life of Christ. Eph. 1. 19 2. 1. Fourthly, in the Instrument; Faith, which in Justification is only as an hand receiving, in Sanctification is a coworking virtue, Acts 15. 19 Gal. 5. 6. Fiftly, in the measure; Justification being in all Believers, and at all times alike; 2 Cor. 3. 18. but Sanctification wrought differently and by degrees. 2 Pet. 3. 18. Sixtly, in the end; which being in both eternal life, Rom. 6. 23, 24. yet the one is among the causes of reigning, the other only as the highway unto the kingdom. What is the rule and square of our Sanctification? The whole word of God, Joh. 17. 17. Ps. 119. 9 as containing that will of his, Rom. 12. 2. which is even our Sanctification, 1 Thess. 4. 3, etc. How do you prove that God's word is such a rule? 1. By express warrant of Scripture, (2 Tim. 3. 14. 17. 2. By the resemblances and things whereunto it is compared, as to the way we walk in, (Jer 6. 16. Mark 12. 14. Act. 18. 24, 25.) to a Light and a Lantern in a dark place, to guide our feet into the way of peace, Psa. 119. 105. Prov. 6. 23. 2 Pet. 19 20. Luc. 1. 77. 79. to a Glass, Jam. 1. 25. to a Rule, Line, Square, Measure, and Balance, whereby must be framed, Phil. 3. 16. ordered, measured, and pondered. Isa. 28. 17. Gal. 6. 16. 3. Because they only are commended for a holy and righteous life, who have framed it according to the Word, Luc. 1. 6. and all others secluded, Isa. 8. 19, 20. Mat. 22. 29. 4. Because nothing can be counted holy and righteous which God doth not so account, and that in his Word, so as he only is righteous, and maketh this or that to be holy and righteous. So his Word only showeth us what that is which he so accounteth, and therefore it is called his holy Word, 2 Tim. 3. 15, 16. holy Scriptures, righteous Laws, etc. Deut. 4. 8. What mean you here by the holy Word of God? Both the Law and the Gospel, Job 22. 22. the Old Testament & the New. How is the Gospel a rule of obedience being the rule of faith? Joh. 17. 17. As the Law requireth obedience, Jam. 12. 1. so the Gospel directeth the faithful how to perform it, Eph. 4. 20, 21. 1 Tim. 1. 9, 10, 11. only with difference, 1. Of the manner; The differences between the Law and the Gospel. the Law propounding God to be worshipped of us in himself as our Creator, the Gospel in Christ as our Saviour * John 5. 23. & 14. 1. . 2. Of the end; The Law requiring all duties, as for the procurement of our own salvation: The Gospel in way of thankfulness, for salvation in Christ already bestowed, 1 Thess. 5. 18. 3. Of the effect; the Law (like Pharaoh, that required brick, but allowed no straw) demanding obedience, but vouchsafing no assistance; (supposing man as in the state of Creation) The Gospel both offering and conferring to the regenerate that which it requireth, Rom. 10. 5, 6. 8. for it both requireth and confirmeth faith unto the Elect, and that not only as a hand to lay hold on Christ, but also as a chief virtue working by love in all parts of obedience; without which even the Gospel is a Law, that is, a kill letter, 2 Cor. 3. 6. to the unregenerate, and with which the Law becometh as it were Gospel to the regenerate, even a law of liberty, Jam. 1. 25. & 2. 12. For as the Law saveth us not without the Gospel, so the Gospel saveth us not without the Law. Doth not the Gospel add other Precepts or Counsels to those of the Law? Not any other in substance of action, but only reneweth and enforceth those of the Law, 1 Joh. 2. 7, 8. and specifieth some duties, as of faith in the Messias, of the Sacraments, etc. which have their general ground from the Law. As for those that are propounded in form of counsel, and do concern things indifferent, they are not therefore arbitrary courses, Rev. 3. 18. of higher perfection, much less meritorious of greater glory, but as they are applied with due circumstances, necessary precepts referred to some or other Commandment of the Law, Mat. 19 23. the neglecting whereof excludeth from the kingdom of God. What is that law which with the direction of the Gospel is the rule of Sanctification? The Moral law, The Moral law the rule of Sanctification. or law of nature engraven by God himself first in the heart of man in his Creation, after in Tables of stone * Deut. 10. 4. , in the days of Moses, and so published and committed to the Church for all ages as the royal Law, for obedience to God our King (Jam. 2. 8.) Why did God write that law in Tables of stone? Partly to signify the perpetual use and continuance of them to the end of the world: Partly to show the stony hardness of our hearts, in which this law was to be written, and to declare how hard it is to bring us to obedience of them. Why did none but God write this Law in Tables of stone? Because none but God can write his Law in our hearts. How was this Law delivered? To show the gloriousness of it God delivered it in fire, for the Mountain burned, the Trumpet sounded, the people fled, and Moses himself trembled. What did this signify to them, and teach us? 1. That without Christ the Law is but death. 2. That we should be very careful to perform obedience to the same. Did God give no other law but the Moral law only? Yes, he added the Ceremonial and Judicial laws, as special explications and applications of the law Moral, unto that present Church and people the Israelites. What was the Ceremonial law? That law which did set down orders for direction in rites of outward worship, Ceremonial Law. shadowing the grace of the Gospel (Heb. 10. 1, etc.) Are we bound to keep and observe those laws? No, for the substance being now exhibited, those shadows are utterly abolished by the death of Christ, and therefore the use of them now, would be a kind of denial of his death. What call you the Judicial law? That wherein God appointed a form of Politic and Civil government of the Commonwealth of the Jews, Judicial Law. which therefore is ceased with the dissolution of that State, for which it was ordained; saving only in the common equity. Is this law utterly revoked and abolished by Christ? No; for he came not to overturn any good government of the Commonwealth, much less that which was appointed by God himself. May not Christian Magistrates then swerve any thing from those laws of government, which were set down by Moses? In some circumstances they may, but in the general equity and substance they may not. What Judicial laws are immutably to be observed now of Christian Magistrates? Those which have reasons annexed unto them, & specially those wherein God hath appointed death for the punishment of heinous offences. What is the Moral law? The Moral Law. That which commandeth the perfection of godliness & righteousness, and directeth us in our duties to God and man, Deut. 5. 32. 12. 32. Are we not delivered from this law by the means of Christ? From the burden of the law exacting in our own persons perfect obedience, & from the curse of that law due unto disobedience, we are delivered by Christ, Gal. 3. 10, 11, 12, 13. But from the Commandment as a rule of life, we are not freed, Jam. 2. 8. but chose are inclined & disposed by his free Spirit to the willing obedience thereof, Ps. 51. 12. & 119. 32. 45. 1 Joh. 5. 3. To what end serveth the Law? The end and use of the Law. First, it is a Glass, to discover our filthiness, and to show us our sins, and the punishment thereof, that thereby we may be driven unto Christ, to be purged by him, (Gal. 3. 24. Rom. 3. 20. 27.) For it layeth open all the parts of our misery, both sinfulness, accursedness, and impotency, or unableness to relieve ourselves; so whipping us, and chase us to Christ, that in him we may find deliverance. Secondly, when we are come to Christ, and feel ourselves saved by him, it is a guide to direct us in the way we have to walk in all our life after, Matth. 5. 17. Luke 1. 6. Deut. 6. 6. For after the Law hath brought us to Christ, the feeling of the love of God within us, maketh us to strive towards the obedience of it, and then it is a rule to direct us how to behave ourselves in all things that we do, teaching us how we are to live, in such sort as whosoever walketh not accordingly, cannot be saved. What further use hath the Law in the Regenerate? First, as a light it directeth us, for the world being a dark wilderness, and we being naturally blind, are in continual danger of falling, unless our steps be guided by the Lamp of the Law. Secondly, as a prick it inciteth us to obedience, because God commandeth them. Thirdly, it frameth us to humility whilst by it we understand that we are far from fulfilling it. What gather you of this? First, what great reason there is, that we should be well acquainted with the Law of God, seeing it is of so great use. Secondly, that every one should have a warrant of all his doings out of this Law of God; whereby all the creatures are sanctified for man's use. What is the contrary vice? Ignorance; whereof Christ saith, that the blind fall into the ditch. Matth. 15. 14. So much of the use of the Law: What is required for our profiting therein? In the first place it is required, that we have the right understanding of the Law, without which it is impossible to reap any of the former fruits; 1. Knowledge of the Law required. for how can a man acknowledge the breach of that Law, which he knoweth not? or how can he serve God in the endeavour of the performance of it, unless he understand his Masters will? What Rules are principally to be observed for the understanding and right interpreting of the Law? Three especially. What is the first? That the Law is spiritual, Rules to be observed for the interpretation of the Law. reaching to the soul and all the powers thereof, and charging as well the heart and thoughts, as the outward man. Rom. 7. 14. Deut. 6. 5. Matth. 22. 37. Mark 12. 30. Luke 10. 27. 1. Rule▪ The Law is spiritual. How doth the Law shape all the powers of the soul? It shapeth the understanding to know every duty, even all the will of God: It chargeth the judgement to discern between good and evil; and between two good things which is the better: It chargeth the memory to retain: It chargeth the will to choose the better, and to leave the worse: It chargeth the affections to love things to be loved; and to hate things to be hated. Doth the Law require these alike of all? No; but according to the Sex, growth in age, and difference of calling; as more of a man than of a woman; of a young man than of a child; of a public person, than of a private man. What is the second Rule? That the Law is perfect. 2. Rule: That the Law is perfect. Psal. 19 7. Not only binding the soul; but also the whole soul, the several functions of her faculties, perfectly; as the understanding to know the will of God perfectly; the judgement to discern perfectly betwixt good and evil; the memory to retain, and remember all perfectly; the will to choose the good, and leave the evil perfectly; the affections to love the one, and hate the other perfectly. So in condemning evil, it condemneth all evil: and in commanding good, it commandeth all good, charging man to practise the good, and refuse the evil perfectly; and that not only as it was commanded Adam before his fall; but also according to the several times, before, in, and after the Law. What is the third? That in every Commandment there is a borrowed Speech, 3. Rule: In every Commandment there is a Metaphor, or Synecdoche. whereby more is commanded or forbidden than is named. What special Rules are comprehended under this third? These three following. 1. Whatsoever the Law commandeth, 1. Branch of the third Rule. it forbiddeth the contrary; and whatsoever it forbiddeth, it commandeth the contrary. Matth. 5. 21, 23, 24, 25. So where any duty is enjoined as in the affirmative Commandments, there we must understand the contrary sin to be forbidden. Matth. 4. 10. 1 Cor. 15. 34. And where any sin is forbidden, as in the negative, there must we know the contrary duty is required. Eph. 4. 28. 2. Whatsoever the Law commandeth or forbiddeth in one kind, it commandeth or forbiddeth all of the same kind, 2. Branch. and all the degrees thereof: for under the kind, manifest, and plain, are understood all things of like sort, and under one main duty, or crime expressed all degrees of good or evil in the same kind are either commanded, or forbidden. Matth. 5. 21, 22, etc. 1 joh. 3. 10. Thirdly, 3. Branch. whatsoever the Law commandeth or forbiddeth, it commandeth or forbiddeth the causes thereof, and all means whereby that thing is done, or brought to pass: So that with the thing forbidden, or the duty enjoined, all occasions, and provocations, or furtherances thereto, are consequently condemned, or required. 1 Thes. 5. 22. Heb. 10. 24, 25. Matth. 5. 27 30. Besides the true knowledge, what is further required for a profitable course in the Law. First, remembrance, without which our knowledge is nothing, as that which is poured into a riven Vessel. And therefore in the fourth Commandment, God using this word Remember, teacheth us how deeply negligence and forgetfulness, (although not alike) in all, are condemned. Secondly, judgement to take heed, that we do nothing rashly and suddenly, but ever to examine our ways. Thirdly, the will and affections must be form to an obedience of the Commandments: whereto also it may help to consider, that God propoundeth the ten Commandments in the second person of the singular number, saying, Thou shalt not, etc. Why are the Commandments uttered in this sort; rather than by ye, or no man, or every man? etc. First, Why the Commandments are propounded in the second person. because God being without partiality, speaketh to all men alike; as well the rich as poor, high as low. Secondly, because no man should put the Commandments of God from himself, as though they did not concern him: but every particular man should apply them to himself, as well as if God had spoken to him by name. What gather you of this? That God wisely preventeth a common abuse amongst men, which is to esteem that spoken to all men, to be, as it were, spoken to none: as you shall have it common amongst men, to say and confess, that God is good, and merciful, and that he commandeth this, and forbiddeth that; and yet they usually so behave themselves, as that they shift the matter to the general, as if it did nothing belong to them in particular; and as if they notwithstanding might live as they list: and therefore every man is to judge and esteem that God speaketh in the Law to him in particular; and is accordingly to be affected therewith. That this obedience may be more willing and cheerful; what is further to be thought upon? We must set before our eyes Gods benefits bestowed upon us, as the Lord did before the Israelites, in the Preface to the ten Commandments. What benefits ought we chiefly to call to mind? First, those which God doth generally bestow upon all his Children, as our Election, Creation, Redemption, Vocation, justification, Sanctification, continual Preservation; and then particularly, such blessings as God hath severally bestowud upon every one of us. Are not the judgements of God also to be thought upon for furtherance to this obedience? Yes verily, to make us fear to offend in our ways. Exod. 20. 5. 7. Psal. 119. 120. Remaineth there yet any more? Good company, which with David we must cleave unto. Psalm 119. 63. Prov. 13. 20. Good company required. not the noblest, or of greatest account, but the godliest: for if we will avoid such a sin, we must avoid all company that doth delight therein; which is no less dangerous, than good company is profitable. What gather you of this? That whosoever maketh no choice of company, maketh no conscience of sin: as those that dare keep company familiarly with Papists, and profane persons, thinking that they may keep their Conscience to themselves. Hitherto of the helps both of the knowledge and practice: In what part of the Scripture is the Moral Law of God contained? It is handled at large throughout the whole Scripture; but is summarily first contrived into ten words, or ten Commandments, Exod. 20. Deut. 4. 13. & 10. 4. and then into two, Matth. 22. 37. 40. Luke 10. 27. comprehending the sum of the whole Law, which are now to be spoken of. Why hath God given ten Commandments, and no more? Deut. 5. 22. First, that no man should either add any thing to, or take any thing from the Laws of God. Secondly, that we might be left without excuse, if we learned them not; seeing they be but ten, and no more. How are these ten Commandments propounded? Sometime affirmatively, as the fourth and fifth: Others negatively, as all the rest. Some with reasons annexed, as the five first: Some without, as the five last: and all of them in the time to come, and in the second person singular. Why they are laid down in the second person singular, you have showed before, and why some have reasons added unto them, you shall hear a little after: Declare now why God hath propounded all the Commandments in the time to come, saying, Thou shalt not &c. Because it is not enough for us that we have kept the Commandments of God heretofore, except we continue in keeping of them to the end of our lives. Why are there more of the Commandments negative, telling us what we should not do, then affirmative, telling us what we should do, all of them except two, being set down negatively? 1 To put us in mind of our corruption, Why the Commandments are propounded negatively. which needeth greatly to be restrained, whereas if Adam had continued in integrity, sin had not been known, and then virtue only had been propounded to us to follow. 2 Because our souls being full of sin, must have them plucked forth, before we can do any thing that is good. 3 Because the negative bindeth more strongly; for the negative precept bindeth always, and to all moments of time, the affirmative bindeth always, but not to all moments of time. How are the Ten Commandments divided? Into two Tables, The division of the Decalogue. Deutero. 4. 13. 10. 1, 4. which Christ calleth the two great Commandments, Mat. 22. What doth the first contain? Our duty to God in the four first Commandments. What doth the second? Our duty to man in the six last. What is the sum of the first? Thou shalt love the Lord thy God with all thy heart, The sum of the first Table. and with all thy Soul, and with all thy strength, and with all thy mind, Deutero. 65. Mat. 22. 37, 38. Luke 10. 27. What is the sum of the second? The sum of the second Table. Thou shalt love thy Neighbour as thyself, Luke 19 19 Matth. 22. 39 Luke 10. 27. What is the sum of this sum? Love, which consisteth in two heads (as we have heard) to wit the love of God, and of our neighbour, Luk. 10. 27. 1 john 5. 2. 1 Tim. 1. 4, 5. What use is there of this short sum? Very great; both to show the marvellous wisdom of God, and also for singular profit that redoundeth to us thereof. Wherein appeareth the wisdom of God? That sith it was great cunning to contrive the whole will of God into Ten words, it must needs be more wonderful to bring all into two. What is the profit that redoundeth unto us? It furthereth us unto that twofold use of the Law before spoken of: for, first, it is a means the more to humble us, and so the more effectually to drive us unto Christ; secondly, it helpeth us much in our obedience to Christ and his Commandments. What profit ariseth of the first use concerning humiliation? That men being brought to a nearer sight of their sins, might be the more earnest to come unto Christ. How shall that be? That when all our sins are gathered into one heap, and mustered into one Troop, they may appear the greater, and cast us down the more: as a man owing sundry debts unto dives, or unto one man, in the particulars is confident of his ability to pay all, as long as he heareth they are but small sums, but hearing the whole sum, despaireth of the payment of it: or when as there be many Soldiers coming against their enemy, but yet here and there scattered, they do not affect us with so great fear, as when they be gathered and ranged in order, and are all under one sight or view. How is this showed in our love towards God? In that it should be done in simple obedience of the whole man, that is, of all the powers both of body and soul, which is impossible for any man to do. What are they of the soul? Two, of the Mind, and of the Will. What are they of the Mind? The Understanding and judgement, unto both which Memory is annexed. How are these charged? Our understanding should perfectly comprehend all thing that God would have us to know; in judgement we should think aright of them, and the Memory accordingly should retain them; but we are ignorant of many things, and those which we know, we know but in part, and that which we know, we judge not aright of, nor remember as we ought. How stand the Will and Affections charged? Hereby must we love perfectly all known good, and perfectly hate all known evil, of which we come a great deal shorter, then of the other. What are they of the body? All the Members, parts and graces of the body (as beauty, strength, &c) should be wholly employed in the Service of God, and doing of His Will; but the wandering of our eyes in the hearing of the Word, and other parts of God's Service, doth easily bewray our great negligence, and the small obedience and conformity of the rest of the Members and parts of the body. Show the same in our love towards our Neighbour. In that we must love him as ourself, which as it is so much the less than the former, as man is inferior to God; so we being not able to accomplish it, are much less able to fulfil the other. How shall that be tried? By examination of ourselves in some particulars: as for example; whether we love a stranger, or our utter and most deadly enemy, as ourselves, which no man ever did, nay a common Man, or to be plainer, even our dearest friend, as we do ourselves, which cannot be found, Deut. 28. 53, 56. etc. and therefore the righteousness of the Papists is a rotten righteousness, and such as will never stand with the righteousness of God. What profit ariseth of the second use? That by it, as by a glass, we may the easier see, and being shortly contrived, we may the better remember our whole duty both to God and man; it being as a Card or Map of a Country easier carried about with us. Seeing then that the whole sum and main end of the Law is Love, what gather you thereof? That which the Apostle exhorteth unto, (viz.) To leave all idle questions as unprofitable, and to deal in those matters only which further the practice of love. 1 Tim. 1. 4, 5. Why is the love of God called the first and greatest Commandment? Matth. 22. 38. Because we should chiefly, and in the first place, regard our duties to God, and be most careful to understand his will, and to worship him. 1 John 4. 20. In which respect the first Table is put before the second, as being the principal. How may it appear that our duties to God are to be preferred before the other towards our Neighbour? First, by the inequality of the persons offended; because it is worse to offend God than man. Acts 4. 19 Secondly, by the punishment assigned in the Scriptures: For the breaches of the first Table are to be more severely punished than the breaches of the second: As he that revileth the Magistrate shall bear his sin; but he that blasphemeth God shall be stoned to death. 1 Sam. 2. 25. Num. 24. 11. 14. What gather you of this? The crafty practices of Papists, who would make men believe, that the chiefest godliness, and most meritorious good works of all required in the Law of God, are the works of the second Table; as Charity, Almsdeeds, etc. thereby deceiving the people to enrich themselves. Are all the duties of the first Table greater than all the duties of the second? No, unless the comparison be equally made: for the moral duties of the second Table being perpetual, are greater than the Ceremonial duties of the first being temporal: whereunto agreeth, That God will rather have mercy than sacrifice. Host 6. 6. Matth. 9 13. When do you count the comparison equal? When they are compared in like degrees, as the chief Commandment of the first Table, with the chief of the second, the middle duties of the one, with the middle duties of the other; and the last and least of the former, with the last and least of the latter: Thus if we compare the greatest with the greatest, and the meanest with the meanest, the duties and breaches of the first Table are greater than the duties and breaches of the second. But though the principal service of the one be greater than the principal service of the other; if the comparison be not made in the same degrees: as if (for example) the murder of a man be compared with the least abuse of the name of God; or Adultery, with the least breach of the Sabbath; these of the second Table are greater. Why is the second Table said to be like unto the first? Matth. 22. 39 For that they go so hand in hand together, that no man can perform the one, unless the other, as St. John teacheth. So Ephes. 1. 2. chap. fourth and fifth. For whosoever keepeth the first Table well, cannot but keep the second: and whosoever keepeth the second, must needs keep the first. What is to be said of those, that seem to keep the one, and care not for the other? If they will seem to serve God, and are not in Charity, they are mere hypocrites; and if they will seem to deal uprightly with their neighbour, and have not the love of God in them, they are profane Hypocrites, and very Atheists. Wherein else do the Tables agree? First, in that they are both perpetual. Secondly, in that they are both perfect. Wherein do the Commandments of the first Table agree? In this principally, that they concern the worship of God, and contain our whole duties towards him. How are they divided? They either respect the root of this worship, The division of the first Table. as the first; or the branches thereof, as the three following: For the fountain worship of God is prescribed in the first Commandment; the means of this service in the other three. Why did God enjoin his worship in four Commandments? That we might the better know and retain them in mind, or otherwise might be left the more without excuse. What is common to these four Commandments of the first Table? That every one hath his several reason annexed, yet with this difference, that the first hath his reason going before the Commandment, and the other three have it following. Have not the Commandments of the second Table their reasons also? Yes verily in the Scriptures; but for brevity they are omitted in the Decalogue. Why are the reasons of the Commandments of the first Table rather set down then of the second? First, that we might know, that there is no less light left in us of the worship of God, then of the duties we owe to our neighbours. Secondly, to teach us, that as all obedience should be grounded upon Reason and Knowledge, so especially that which concerneth God's worship. What gather you of this? That those are greatly deceived who think it sufficient, if they have the Commandments by heart, or can say them by rote. Why is the reason of the first Commandment set before, which in all the other cometh after? Because it serveth not only for a reason of this Commandment, but also for a Preface to all the ten; for it hath a reference to them all, and is a reason to urge the observance to every one of them. In what words is it expressed? In these words of God, The Preface of the Commandments. Exod. 20. 2. I am the Lord thy God which brought thee out of the Land of Egypt, and out of the house of Bondage. How prove you this to be a Reason, and not a Commandment, as some do think? First, because it is commonly used for a reason of other Commandments. Exod. 20. 5. 7. Leu. 19 36. 37. Secondly, because it hath not the form of a Commandment. Thirdly, sith the other three Commandments have their reasons added, it is unlikely▪ that the first and chiefest should have none. How is this Preface set as a reason to enforce the observation both of the first Commandment, and of all the rest? Thus: If I be the Lord, the God which brought thee out of the land of Egypt, thou must take me for the Lord thy God alone, and keep all my Commandments. But I am the Lord thy God which brought thee out of the land of Egypt: therefore thou must take me for thy God alone, and keep all my Commandments. What ground of obedience is there laid in this Reason? That this Law is to be obeyed, because it proceedeth from him; who is not only the Lord our Maker, Psal. 100 3. but also our God and Saviour, 1 Tim. 4. 10. Psal. 36. 6. Whence is the latter? From the Covenant of grace, whereby he is our God, and Saviour of them that believe, 1 Tim. 4. 10. assuring them of all gracious deliverances by virtue of his Covenant, from all evils and enemies, both bodily, and especially spiritual: a proof whereof is laid down in that famous deliverance of the people of Israel out of the slavery of Egypt, which was so exceeding great, that by reason thereof they were said to be in an Iron Furnace; Deut. 4. 20. How can this belong to us which are no Israelites? Though we be not Israel in name, or according to the flesh, yet we are the true Israel of God according to the spirit and promise. Why doth the Lord make choice of that benefit which seemeth nothing at all to belong unto us, rather than of any other, wherein we communicate with them? 1. Because it is the manner of God to allure the Israelites, How the reason of the first Commandment belongs to us. to whom the Law was given at first, as children with temporal benefits, having respect to their infirmity and childhood: whereas we are blessed of God with greater knowledge, and therefore in respect of them are (as it were) at man's estate, Deut. 28. 13. 2. Because it was fittest to express the spiritual deliverance from Satan by Christ, which was thereby figured and represented; and so it belongeth no less, if not more, to us than to them. 3. Because we being freed from the slavery of our bloody enemies, whereunto we were so near, more than once, and unto whom we justly have deserved to have been enthralled, and it being the common case of all God's Children to be in continual danger of the like, and to feel the like goodness of God towards them; we may also make use of this Title, and esteem it a great Bond also of us unto God. 4. Because it was the latest benefit, the sweetness whereof was yet (as it were) in their mouth: and herein the Lord had respect unto our corrupt nature, who are ready to forget old benefits, how great soever. What is there is this reason to set forth the true God whom we worship, and to distinguish him from all Idols whatsoever? 1. The name Jehovah, which betokeneth that he only is of himself, and all other things have their being of him: whereby we are taught, that there is but one true God, whose being there is no creature able to conceive, and that he giveth being to all other things, both by creating them at first, and by preserving and directing of them continually. 2. The name Elohim, or God; which in the Hebrew is of the plural number, to signify the Trinity of the Persons in the Unity of the Godhead. 3. That he is both Omnipotent, and is able to do all things, and also willing to employ his power to the preservation of his people, proved from an argument of the effects, in the deliverance of the Israelites out of Egypt. So much of the Preface. What are the words of the first Commandment? Thou shalt have no other Gods before Me. The first Commandment▪ Or, Thou shalt not have any strange God before My Face. Exo. 20. 3. What is the scope and meaning of this Commandment? The scope and meaning of this Commandment. 1. That this Jehovah, one in substance, and three in persons, the Creator, and Governor of all things, and the Redeemer of his people, is to be entertained for the only true God, in all the powers of our soul, Matth. 22. 33. 2. That the inward and spiritual worship of the heart, Prov. 23. 26. wherein God especially delighteth, Deut. 5. 29. and which is the ground of the outward, Prov. 4. 23. Matth. 12. 35. is to be given to him, and to none other, and that sincerely without hypocrisy as in his sight, who searcheth and knoweth the heart, Jer. 17. 10. For this word, Before me, or, Before my face, noteth that inward entertainment & worship whereof God alone doth take notice: and thereby God showeth that he condemneth as well the corrupt thoughts of man's heart, concerning his Majesty, as the wicked practice of the body; for our Thoughts are before his face. What is forbidden in this Commandment? What is forbidden and required in this first Commandment. Original corruption, so far forth as it is the fountain of impiety against God, Rom. 8. 7. with all the streams thereof. What is required in this Commandment? That we set up, embrace and sanctify the Lord God in our hearts, Isa. 8. 13. yielding to him in Christ, that inward and spiritual worship which is due unto his Majesty. Wherein doth this consist? 1. In knowing of God in himself, in his properties, and in his works; for it should be the joy of every Christian soul, to know the true God, and whom he hath sent, Christ jesus. Io. 17. 3. 2. In cleaving unto him. Deut. 11. 22. Josh. 23. 8. Acts 11. 23. How is that to be done? 1. We must be persuaded of God's love to us, and so rest upon him for all we want; being assured, that he both can and will abundantly provide for us here and for ever. 2. We are to love him so heartily as to be loath to offend him, and delight to please him in all things. So much of the Commandment in general: What are we to consider of it in particular? First, The several branches of the first Commandment. the several branches of it. Secondly, the helps, and hindrances of the obedience thereof. What be the several branches of this Precept? There is here commanded: 1. The having of a God; and herein Religion. 2. The having of one only God and no more; and herein unity. 3. The having of the true God, and none other for our God; and herein truth. To what end doth God command us to have a God; seeing we cannot choose but have him for our God, whether we will or not? Because albeit all men of necessity must have a God above them, yet many either know him not, or care not for him; and so make him no God, as much as in them lieth. What is it then to have a God? To know and worship such an infinite Nature as hath his being in himself, What it is to have a God. and giveth being to all other things, wholly to depend upon him, and to yield absolute obedience to his will. What is it to have no God? In heart to deny either God himself, or any of his properties, or so to live as if there were no God at all. What things are to be considered in this first branch of this Commandment? Such as do concern the faculties of the soul, and the several powers of the inward man; namely, the Understanding, Memory, Will, Affections, and Conscience. What is the Understanding charged with, in being commanded to have a God? 1. To know God as he hath revealed himself in his Word, and in his Works. 1 Chron. 28. 9 John 17. 3. 2. To acknowledge him to be such an one, as we know him to be. 3. To have faith both in believing the things that are written of him, and applying to ourselves his good promises. What are we to consider in the knowledge of God? First, Of the knowledge of God. the knowledge of God himself. Secondly, of the things belonging unto him. Wherein is God himself to be considered? In the Unity of his Essence; and Trinity of his Persons. What are the things belonging unto God? His properties and his actions, whereby only we can know him, his substance being past finding out of man or Angel. What are his properties? His Wisdom, Omnipotence, justice, Goodness, etc. which are in him all essential. What are his actions? His determining, and executing of all things. What are the things forbidden in this Commandment, Opposites to the knowledge of God. as repugnant to this knowledge of God? They either fail in defect, or in excess. What are those that fail in defect? 1. Ignorance of God, Ignorance of God. and of his will, which being a breach of God's Commandment, doth therefore deserve damnation, 2 Thes. 1. 8. Host 4. 16. 2. Vncapablenesse of knowledge. 3. Atheism, which is a denial of God. How many sorts of ignorance be there? Three: 1. Simple ignorance, such as children and fools have. 2. Reckless ignorance, when a man may learn, and will not. 3. Wilful ignorance, when a man would fain be ignorant of that he knows. What is that which faileth in excess. Curious searching into the secrets of God, Deut. 29. 29. What vice is contrary to that faith which is here commanded? Infidelity and doubtfulness, Psal. 116. 11. Hitherto of the Understanding: what is required in the Memory? The remembrance of God and good things, especially of those which most concern us, and chiefly at that instant, when we should make use of them. What is the contrary vice? Forgetfulness. What is required in the Will? That we serve God with a perfect heart, and with a willing mind. 1 Chron. 28. 9 What is the contrary to this? Unwillingness to good things, principally the best. What affections be there here ordered? 1. Affiance. 2. Love and Hatred. 3. Fear. 4. joy and Sorrow. What are we commanded in regard of the first of these. To put our whole trust and confidence in God, Affiance in God. and continually to depend upon him, Psalm 22. 4, 5, 8, 9 73. 25. Eph. 4. 14. What vices are coudemned repugnant to this? 1. In defect, want of dependence upon God, and distrust of his power, mercy, promises, and providences. 2. In excess, presuming of God's mercies, though we live as we list. And tempting him when we so depend upon him, that we neglect the use of the means, which he hath appointed, Matth. 4. 6, 7. What virtues do arise of this affiance and trust in God? Patience and Hope. What is Patience? That virtue whereby we willingly submit ourselves to the pleasure of God in all things, Patience. and with alacrity go through those troubles which he sendeth upon us like obedient children, meekly enduring the correction of our heavenly Father, 1 Sam. 30. 6. Heb. 12. 7, 8, 9 etc. What vices are condemned as repugnant to Patience? 1. In defect; murmuring and impatiency in grudging to bear whatsoever cross the Lord shall lay upon us. 2. In excess; stupidity in not being touched, nor profiting by the hand of God being laid upon us. What is Hope? That virtue whereby we expect all good things from God, Hope. and patiently attend for all things that we need at his hands; not only when we have the means, but also when we want all apparent means, (as the Israelites did in the Desert. Yea, when the means seem contrary, as the three companions of Daniel, and Daniel himself did, Dan. 3. 17, 18. and Job professed he would do; I will trust in God, though he kill me, Job 13. 15. Psal. 22. 4, 5. & 57 7. & 37. 7. What is contrary to this? Despair of God's mercies. Gen. 4. 13. What is required in the affections of Love and Hatred? First, Love of God. that we love God above all, and all things that are pleasing unto him. Secondly, that we hate ungodliness, and every thing that God hateth. Upon what is our love of God grounded? That we know and believe that he is good, yea the chiefest good, and that we love him above all things, Deut. 6. 5. which is so excellent a virtue that it is accounted the end of the Law. What contrary vices are here condemned? Coldness of affection towards God, and little love of goodness, of God's Servants and Service. 2 Want of hatred against our own and others sins. 3 Hatred of God and godliness, Psal. 10. 3, 4. Rom. 1. 30. It is possible that any man should be a hater of God? None indeed will confess this; yet by this mark he may be known, when he is a despiser of the Worship and Service of God. And how may one that loveth God be discerned? When a child doth love his father, his only desire will be to do such things as please his father, and to abstain from those things which might displease him, yea, his chiefest felicity will be, to be always in his favour, and in his presence; and in his absence he will be always thinking and speaking of him. Such then as be the Children of God, by grace, as long as they are absent from their father will talk, and muse, and meditate upon him, in all things they do, they will desire to be well thought of by him, they will be always careful to please him, and by their honest callings to glorify him. What duties then do arise from the love of God? 1 To love his Word and Commandments, john 14. 15. and ver. 21. 23. Psal. 119. 97. 2 To yield absolute obedience to his whole Will. 3 To bestow all our care, pains and diligence in pleasing him, and so to consecrate ourselves to him, never being weary of his Service. What vices are repugnant to this? 1 In defect, Profaneness, when a Man is without all care and conscience of glorifying God. 2 In excess, Superstition, when a man would give more Worship unto God than he requireth. What other duties appertain to the love of God? 1 To esteem of his favour above all things. Thankfulness. 2 To give him the praise of all his benefits, bestowed upon ourselves and others, and to be thankful unto him for the same, 1 Thes. 5. 18. What is contrary to this? Ingratitude, and unthankfulness unto God, for all his benefits, Romans 1. 21. Upon what is our fear of God grounded? Because we know and believe that he is most powerful, Fear of God. and just above all, we stand in such a godly fear, as not to do any thing, but that which maketh for his glory, (Mat. 10. 28. 1 Pet. 1. 17. & 3. 2. Heb. 12. 28. Psal. 103. 13. Isa. 66. 2.) For this is not a servile fear, (whereby one is afraid to be damned) but an awful fear, whereby we are afraid to offend our Maker. What then is required in this fear? That we do not the good we do only or principally for fear of danger from men, but for fear of God. What is the vice contrary to this? The want of the fear of God, and contempt of his Majesty. What sin is joined with the want of the fear of God? Carnal security, whereby a man doth flatter himself in his own estate, be it never so bad. What virtues arise from the fear of God? Reverence and Humility. What is the former? The Reverence of the Majesty of God, Reverence. in regard whereof we should carry such an holy shamefastness in all our actions, that no unseemly behaviour proceed from us, that may any ways be offensive unto him; Heb. 12. 28. Of which if Men be so careful in the presence of Princes, who are but mortal Men; how much more careful aught we to be thereof in the presence of the Almighty, and most glorious God? How was this prefigured in the Ceremonial Law? That when Men would ease themselves (according to the course of nature) they should go without the Host, and carry a paddle with them to cover their filth; because, saith the Lord, I am in the midst of you; whereby the filthiness and impurity of the mind was forbidden more than of the body, and the equity hereof reacheth also unto us, Deut. 23. 12, 13, 14. What is contrary to this Reverence of the Majesty of God? Irreverence and Profaneness of Men to God-ward. What is Humility? That virtue whereby we account ourselves vile and unworthy of the least of God's mercies, Humility. and casting ourselves down before his Majesty do acknowledge our own emptiness of good, and insufficiency in ourselves; for so all our behaviour should be seasoned with humility. What sins are repugnant to this virtue? 1 Counterfeit humility, when a man would seem more lowly than he is. 2. Pride, Pride. vain glory, and presumption, whereby we boast and glory of ourselves, and our own strength and goodness. Who are to be accounted proud? 1 They that would be thought to have those good things in them which they want. 2 They that having a little goodness in them, would have it seem greater than it is. 3 They that having any goodnsse in them, do think that it cometh from themselves. 4. They that think they can merit from GOD, and deserve his favour. What is the godly sorrow which is required in this Commandment? Spiritual grief and indignation against our own and others transgressions, Sorrow. and also lamenting for the calamities of God's people, private and public, the want of both which is here condemned. What spiritual joy is there here enjoined? joying in God, joy.. rejoicing in all our afflictions, with consideration of the joy prepared for us before the beginning of the world, Luke 1. 47. Rom. 5. 3. James 1. 2. the defect of which spiritual joy is here condemned. So much of the Affections; what is required of us in respect of our Conscience? That we live in all good conscience before God, Acts 23. 1. Heb. 13. 8. What sins are here condemned? 1. Hardness of heart, and benumbedness of conscience. 2. Hellish terroes and accusations, proceeding from doing things either without or against the rule of the Word. So much of the first branch of this Commandment, what is required in the second branch thereof? Unity in Religion, Unity in Religion. because we are commanded to have but one God and no more. What things are required of us that we may come to this unity? Four principally. 1. An upright and single heart, ready to embrace the true Religion and no other. 2. Constancy and continuance in the truth. 3. A godly courage to stand to the truth, and withstand the enemy. 4. An holy zeal of the glory of God. What contrary vices are forbidden? 1. Indifferency in Religion, when a man is as ready to embrace one Religion as another. 2. Inconstancy and wavering in Religion. 3. Obstinate and wilful continuance in any Religion without any good ground. 4. Rash and blind zeal, when a man without knowledge or judgement will earnestly maintain either falsehood or truth by wicked means. To what end doth God will us to have no other God but himself, seeing no man can have any other God, though he never so much desire it? Because howsoever there be but one God, yet many do devise unto themselves divers things which they place in God's stead, and to which they give that honour which is proper to God, 1 Cor. 8. 4, 5. 10. 20. What sin then doth God condemn by forbidding us to have many gods? What it is to have other Gods. All inward idolatry, whereby men set up an Idol in their heart in stead of God, Ezek. 14. 3. ascribing thereunto that which is proper to him, and giving it any part of spiritual adoration. Show how this is done in the Understanding. When men do think that other things have that which is proper unto God: as Papists when they believe; That the Sacrament is their maker; That the Saints know their hearts; That the Pope can forgive sins, which none can do but God. How doth the Memory fail herein? In remembering of evil things, especially of those which most corrupt us, and chiefly then, when we should be most free from the thoughts of them. What is the fault of the Will? Readiness unto, and wilfulness in evil, especially the worst. Show the like in the Affections, first in sinful confidence. There is here condemned trust in the Creatures more than in God, Sinful▪ Confidence. and all fleshly confidence in ourselves, or in our friends, honour, credit, wit, learning, wisdom, wealth, etc. thinking ourselves the better or more safe simply for them, Prov. 18. 11. Psa. 62. 10. Jer. 17. 5. 2 Chron. 16. 12. whence ariseth pride, Acts 12. 23. and security. What is our duty concerning these things? 1. To esteem of them only as good means given us of God, whereby to glorify him the better. 2. To trust in God less when we have them, than when we want them, Job 13. 15. What is further here condemned? 1. To ascribe the glory of any good thing, either to ourselves, or any other than the Lord. 2. To seek for help of the Devil by Witches or Wise men. Wherein standeth inordinate love? In loving of evil, Inordinate Love. or in loving of ourselves, or any other thing more than God, of whose favour we ought more to esteem, then of all the world besides. Here therefore is condemned all carnal love, of ourselves, our friends, our pleasure, profit, credit, or any worldly thing else, for whose sake we leave those duties undone which God requireth of us, 2 Tim. 3. 4. 1 John 2. 15. 1 Sam. 2. 29. whereas the true love of God will move us with Moses and Paul, to wish ourselves accursed, rather than that the glory of God should any thing at all be stained by us, Exod. 32. 32. Rom. 9 3. What fear is here condemned? Sinful Fear. All carnal fears, and especially the fearing of any thing more than God, Isa. 7. 2. 8. 12, 13. 51. 12, 13. Mat. 10. 28. How may a man know that he is more afraid of God then of any other thing? If he be more afraid to displease God then any other, and this fear of God be stronger to move us to good than the fear of men to move us to evil. What disorder in joy and sorrow is here condemned? 1. Immoderate carnal mirth. Sinful joy and Sorrow. 2. Abundance of worldly sorrows, shame and discontentments. What is required in the third and last branch of this Commandment? True Religion, The third branch of the first Commandment, True Religion. because we are commanded to have the true God, and none other for our God. What is contrary to this? The having of a false God, and a false Religion. How many things are required of us, that we may come to true Religion? Three. 1. We must labour earnestly to find out the truth. How we must come to the true Religion. 2. We must examine by the Word, whether it be the truth which we have found. 3. When by trial we have found the truth we must rest in it. What is here forbidden? 1. All errors and heresies, especially concerning God and his properties, and the three Persons in the Trinity; where we must take heed, we imagine no likeness of God, for as much as we set up an Idol in our hearts, if we liken him to any thing whatsoever, subject to the sense or imagination of man; for the better avoidance whereof we must settle our minds upon Christ, in whom only God is comprehensible. 2. To believe any Doctrine concerning God without any trial. 3. Not to believe that which he hath revealed concerning himself in his Word. We have spoken hitherto of the several branches of the first Commandment. What are the helps of the obedience thereof? The only means to settle and uphold us in this spiritual worship of God, Helps enabling us to obey this Commandment. is to endeavour to attain and increase in the knowledge of him in jesus Christ, 2 Pet. 3. 18. to consider what great things he hath done for us, Psalm 116. 12. 1 Jo. 3. 1. Yea, in all our ways to take knowledge of his presence, promises, and providence, Prov. 3. 6. What are the means whereby we may attain to the knowledge of God? Means of the knowledge of God. Principally twelve. 1. Prayer. 2. A simple heart desirous of knowledge. 3. Hearing of the Word. 4. Reading of the Word and holy Writings. 5. Meditation in the Word. 6. Conference. 7. Diligence in learning. 8. Remembrance of that we learn. 9 Practise of that we learn. 10. Delight in learning. 11. Attentive marking of that which is taught. 12. Meditation on the Creatures of God. What are the hindrances of the obedience of this Commandment? Hindrances. The neglect of the knowledge of God. Host 4. 1. & 8. 12. and not considering his words and works, Esa. 5. 12. & 26. 10. 11. are the ground of all impiety, and spiritual Idolatry here forbidden, Esa. 1. 3. 4. What things are forbidden as means of this ignorance? Means of ignorance here forbidden. Five. First, Curiosity, when a man would know more than God would have him know. Secondly, Vanity of mind, when the mind is drawn away and occupied upon vain and unprofitable things. Thirdly, Pride our own knowledge, when we think we know enough already. Fourthly, Forgetfulness of God and his Will. Fiftly, Weariness in learning, and talking of God and his Will. Hitherto of the first Commandment, concerning the entertaining of of God in our hearts: What is enjoined in the other three? The means of his service: for as in the first Commandment we are required to have, What is enjoined in the 3. following Commandments. so in the other we are required to serve the Lord our God. What be the branches of this service? Either they are such as are to be performed at all times, as occasion shall require; or such as concern a certain day, wholly set apart for his worship. The duties of the former kind are prescribed in the second and third, of the latter in the fourth and last Commandment of the first Table. How are the duties of the former kind distinguished? They do either concern the solemn worship of Religion prescribed in the second Commandment, or the respect we should carry to God in the common course of our lives laid down in the third. What do you consider in the second Commandment? The second Commandedement. Two things. 1. The Injunction. 2. The Reasons brought to strengthen the same. What are the words of the Injunction? Thou shalt not make to thyself any graven Image, nor any likeness of things, that are in Heaven above, nor in the Earth beneath, nor in the Waters under the Earth; thou shalt not bow down to them, nor worship them, Exod. 20. 4, 5. What is the scope and meaning of this Commandment? The scope and meaning of the second Commandment. To bind all men to that solemn form of religious Worship which God himself in his Word prescribeth, that we serve him, not according to our fancies, but according to his own will, Deut. 12. 32. What is generally forbidden herein? What is here forbidden. Every form of Worship, though of the true God, Deut. 12. 31. contrary to, or divers from the prescript of God's Word, Mat. 15. 9 called by the Apostle Will-worship, Col. 2. 23. together with all corruption in the true Worship of God, 2 King. 16. 10. and all lust and inclination of heart unto superstitious Pomps, and Rites in the service of God. What are the parts of that Will-worship? Either the worship of any besides God, or of God himself, any other ways than he hath commanded; for both vices are here forbidden, either to worship the true God falsely, or to worship those things that are not God at all. Who do chiefly off end in this kind? The Papists, which give religious worship unto Creatures, and serve God, not according to his will prescribed in the Word, but according to the Pope's will, and the Traditions of men. Why doth the Lord forbid all these Corruptions, under one instance of Images? Because therein he foresaw there would be greatest abuse. What doth he expressly forbid concerning them? 1. That we make no Image to worship it. 2. That we worship it not when it is made. What is meant by making of Images? What is meant by making Images. All new devices, and inventions of men in the service of God, whereby we are forbidden to make any new Word, new Sacraments, new Censures, new Ministries, new Prayers, new Fast, or new Vows, to serve him withal: also all representations of any grace of God, otherwise than God hath appointed, or may be allowed by his Word; as Christ condemned the Pharisees washing. What by worshipping of them? All use in God's Service of any new devised Inventions, or practising of them, and all abuse of things commanded. What is generally required in this Commandment? That we worship and serve God in that holy manner which he in his Word requireth. How is that to be done? First, we must use all those holy exercises of Religion, public and private, which he commandeth. Secondly, we must perform all the parts of God's Worship prescribed with Reverence and Diligence, using them so carefully as may be to God's glory, and our good. Eccles. 4. 17. and 5. 1. What observe you by comparing the second Commandment with the first? That the inward and outward worship of God ought to go together: For as in the first Commandment, the Lord requireth that we should have no other Gods before him: that is, in the secret of our heart, whereof he alone taketh notice: So in the second; by the words Make, Bow, Worship, he forbiddeth any outward service of Religion to any other. Wherefore must God be worshipped both by our bodies and our souls? Because he is the Lord and Maker of them both. 1. Cor. 6. 20. What gather you from hence? That such as dare to present their bodies to a Mass, or to any other gross Idolatry, and say that they keep their hearts to God, are here convicted of falsehood and hypocrisy. So much of the second Commandment in general: what are the particular branches of it? There is here first required, The special branches of the second Commandment. that all solemn religious Worship should be given to the true God: and secondly, that it be given to him alone, and not communicated to anything which is not God. So that the sum of the first part is; Thou shalt worship the Lord thy God, and him only shalt thou serve. Matth. 4. 10. How are we to worship the Lord our God? By those means only which himself approveth in his Word: according to the saying of Moses: Do that which I command thee, and do no more, Deut. 4. 2. & 12. 32. What is here required? First, that we give unto God that Worship which he himself hath prescribed in his Word. Secondly, that we give him that alone without addition or alteration. What is forbidden? First, the neglect of God's Worship or any of his Ordinances, when we contemn, or despise, or leave undone that service, which he hath commanded us to perform unto him. Secondly, the adding any thing unto, or taking any thing from the pure Worship, when we serve him by any other means, then that which he himself hath commanded. What are we to consider in the pure worship of God, which he hath prescribed in his Word? 1. The parts of it. 2. The right manner of using of it. What be the parts of it? They are partly such as we give unto God, and partly such as God giveth unto us. What is required of us touching these kinds? 1. That we use these things that God hath given us, to that end that God hath given them for. 2. That neither in giving to God, nor taking from him, we devise any thing of our own to serve him withal. What are the things God giveth us to serve him by? His Creatures in the first place, and his Word, Sacraments, Ministry, Discipline and Censures of the Church, which we must use according as they are instituted of God. What duties are here required? Our presence at the exercise of Religion, the preaching, hearing, and reading of the Word of God, together with meditation, conference, and all other means of increasing our knowledge therein, the administering and receiving of the Sacraments, etc. Acts 2. 42. How do you worship God in these? In the Creatures, by beholding his glory in them; in his Word, by diligent hearing of it, and careful believing and practising of it; in his Sacraments, by receiving them duly; in the Ministry, and Censures, by submitting ourselves to them. What are the things that we give unto God? They are either more or less ordinary. What are the more ordinary? 1. To pray to God, Of Prayer. both publicly and privately. 2. To praise God, both alone and with others. Are these duties required of all Christians? Yea, every true Christian must offer this Sacrifice to the Lord every day: For in all ages, and at all times, it hath been the practice of God's Saints, to offer unto God the Sacrifice of Prayer and Praise; as we may see by the practice of Daniel, and Peter, who went up at noon to pray, Acts 10. 9 and Isaac, who went out at Eventide to pray in the Fields, Gen. 24. 63. What are the parts of Prayer? Three. 1. Confession, which is the Sacrifice of a broken Heart and wounded Soul. 2. Petition for such things as we lack. 3. Thanksgiving for such things as we have received. What are the things less ordinary? 1. Fasts, Of Fasts. public or private, Joel 2. 12, 15. 2. Solemn Thanksgiving for special Blessings, Psal. 50. 14. whereunto Feasting also is joined, when special occasion of joy is given us. 3. Making and performing holy Vows unto God. What is Fasting? And abstinence for a time from all the commodities and pleasures of this life, so far as comeliness and necessity will suffer, to make us more apt to Prayer, and more able to serve God. What is a Vow? Of Vows. A solemn promise made unto God of some things that are in our power to perform, which we do to declare out thankfulness, to strengthen our faith, and to further us in doing of good duties, wherein we are backward: our abstaining from some evil, whereunto we find ourselves especially inclined. So much of the parts of God's solemn Worship: What is required to the right manner of using of the same? Our careful, The manner of God's worship. sincere, and diligent behaviour in all his Service; that every thing may be done as he hath appointed, and no otherwise. What are the things required hereunto? They are partly inward, partly outward; the former whereof concern the Substance; the latter the Circumstance of God's worship. What are the inward? As all the powers of the soul are charged to join together (by the first and great Commandment) in the entertaining and loving; so by this, in performing all acts of solemn worship to the true God; therefore herein there must be a concurrence as well of the understanding, that we have knowledge of the particular service which we do, Romans 14. 5. 1 Cor. 14. 14, 15. as of the will and affection, that we may worship God in Spirit and in Truth. Joh. 4. 22. What things are requisite to the performance of this? Three. 1. A diligent Preparation and advisedness before we come to any holy exercise. 2. A right disposition of the mind in the action of itself. 3. A comfortable departure, upon the sensible feeling of the fruit thereof. What is required in the Preparation before the Action? Of Preparation. That we bethink ourselves beforehand, about what things we come, and dispatch ourselves of all the things that hinder us in the service of God: which sith we must do in things otherwise lawful, much more in things unlawful. What is further to be observed herein? That every Preparation be answerable to the exercise whereunto we are called: as in the parts of Prayer, for example. 1. In Confession we must have a true feeling of our former sins. 2. In Petition, we must have the like sense of our wants, and bethink ourselves what need we have of the things we ask, and strive against our staggering, and doubting of God's promises. 3. In Thanksgiving we must call to mind at least Gods benefits bestowed upon us, and consider the greatness of them. And so in all other Services of God. What Disposition of the mind is required in the Action? 1. A reverend, Of disposition in the action. diligent, and earnest attentiveness to the thing, withal the powers of our souls, thereby to fasten our minds, and so to hold them during the exercise, that no idle or vain thoughts withdraw us from the same. 2. Zeal in the Action, with such Affections as are answerable to the matter in hand: as in Prayer we must have a sure confidence in God, that we shall obtain the things we ask agreeable to his will: In thanksgiving we must have a sweet feeling of the benefits that God hath given us: in the Word and Sacraments, we must come with affection to them. What is required of us after the Action? What required after the Action. That we feel the fruit of it; that is, some increase, either of knowledge, of true fear, or comfort for the strengthening of us in the duties we perform: So also every one must examine themselves herein, and all those that belong unto them; else they are like unto them, that having eaten a good meal, by warm water do give it up again. What be the outward things that do accompany God's Worship? 1. Ecclesiastical Ceremonies, Ecclesiastical Ceremonies. making for Order and Decency, 1 Cor. 14. 40. which are left to the appointment of the Church, being of that nature, that they are varied by Times, Places, Persons, and other Circumstances. 2. All comely and reverend gestures of the body; as kneeling, lifting up the hands and eyes to Heaven, silence in the service of God, and such like: For the gestures of religious Adorations being here forbidden to be given unto Images, are therein commanded to be given unto the God of Heaven. Is there any use of our bodily behaviour, Of bodily Gestures. sith he is a Spirit, and looketh to the Heart? Yes verily: For, 1. The whole Man; and consequently, the Body itself oweth duty unto God. 2. It is a Glass, wherein the affections of the Mind are beheld. 3. The Mind is the better holden in the thing affected, and the better holpen, and furthered in the inward Worship, when both Body and Mind are joined together; notwithstanding the Mind must always proceed in Affection, else it is shameful hypocrisy. What gestures are most convenient for the Body? Divers, according to the divers Exercises of Religion; as at the reading of the Word, standing; at prayer, kneeling, and therein to witness our humility, by casting down our eyes; our confidence, by lifting them up; or with the Publican, to knock our breasts, except our infirmities, or the like Le's hinder us herein. So much of the right use of God's Ordinances. Wherein standeth the abuse of them? 1. In rash, Of the abuse of God's Ordinances. negligent, and careless dealing in any particular point of the worship of God. 2. In using any thing that God hath commanded for his worship otherwise then he himself hath appointed, 1 Chron. 15. 13. For the brazen Serpent abused, was worthily broken in pieces, 2 Kings 18. 4. and the Israelites, for carting the Ark, were worthily punished, 2 Sam. 6. 3, 7, 8. What special abuses of the Word are here condemned? To hang pieces of Saint John's Gospel about men's necks, or to use any other Gospel to heal the diseases, as for any man to charge a Devil to go out of one, as the Apostles did. What may be lawfully done in this cause? We must and may pray only unto God, that he would command the Devil to depart: for he is the Master that authorised him to go thither. What special abuses of the Sacraments are condemned? The receiving of them unworthily, making them to be Sacrifices. 1 Cor 11. 27. 29. as is done in Popery. What of the Ministry? The turning of that which is given to edify in Christ to other ends then those for which it was ordained, and when Ministers exercise Tyrannical Lordship over their flock, or their fellow servants, as the Bishops of the Church of Rome use to do. Luke 22. 25. 1 Pet. 5. 2, 3. Or when in the execution of their function, they seek themselves, and not the edification of God's people. What of the Discipline and Censures? When they are used in another manner, and for other causes than God hath ordained. Esa. 66. 5. What of Prayer? To ask evil things, or to pray for such things as God hath made no promise of; or for such persons as he hath made no promise unto; as when men pray for souls departed; or for those that sin to death. 1 joh. 5. 14, 15, 16. To pray in a strange tongue which we do not understand; to pray on Beads, and use much babbling; as also to aim more in our requests at the relieving of our necessity, then at the advancement of God's glory. What of thanksgiving? To thank God for things unlawfully gotten, or come unto us. What of Fasting? To make it a matter of merit, or to use superstitious choice of meats, as is done in Popery. What of Vows? To undertake rash Vows, to break, or else to delay and defer the paying of our lawful Vows; as also to perform Vows that are unlawful, Psal. 66. 13. & 76. 11. Eccles. 5. 1. 5. Gen. 35. 1. What defects are condemned that concern the inward things required in the performance of all these parts of God's worship? 1. Want of understanding, Defects respecting the inward worship. when we do good duties ignorantly, or think that we can please God by meaning well, when that which we do is evil. 2. Want of Zeal and Affection in performing God service. 3. Hypocrisy, when men make a greater show of the service of God outwardly, than they have a desire to serve him inwardly. 4. Hearing, Reading, Meditating, Conferring, singing of Psalms, and receiving the Sacraments without Preparation, Attention, Reverence, Delight, and Profit. 5. Praying without Faith, Feeling, Reverence, Fervency, not waiting for answer. What defects concern the outward worship? 1. All unreverent, Defects in outward Worship. and unbeseeming Gestures. 2. All Ecclesiastical Ceremonies, and Rites of Religion, which are pugnant to God's Word, or not warrantable by the general grounds thereof; such as are not for Order, and Comeliness, and Edification. So much of the parts of God's Worship prescribed, together with the right use and abuse thereof. What say you of such forms of Worship as are not prescribed by God in his Word? We are commanded to serve God, not according to the Traditions of men, but according to his Will revealed in the Scripture, Col. 2. 18. Mat. 15. 9 What followeth hereupon? That no Power must be admitted in the Church, to prescribe other forms of Worship not appointed by God himself in his Word. What is then to be observed herein? We must observe the Apostles rule and practise, 1 Cor. 11. 28. where he saith, That which I have received, I have delivered unto you: For if he might add nothing to God's Ordinances, much less may we. What is here forbidden? In general, all Will-worship, whereby we make any thing a part of God's service, which he hath not commanded: For how great a show soever it have; yet in that it leaneth to man's wisdom, it is unlawful, Col. 2. 23. In particular, to ordain any other Word, or Sacraments, than those which God hath appointed; to devise any other Ministry, then that which God hath ordained; to place any Religion in Meat, Drink, Apparel, Time, Place, or any other indifferent things. What Caution must we keep in the use of things indifferent? 1. We are to maintain that Christian Liberty which Christ hath purchased for us. 2. We must yet be careful not to abuse the same; to the hardening, ensnaring, perverting, or just grieving of any. Remaineth there any thing else to be spoken of the first main branch of this Commandment? Yes, the helps that may further us in performing this pure worship of God. What be they? 1. That all men labour for knowledge of the express Will of God, Helps in performing Gods pure Worship. touching all parts of his Worship, Mich. 6. 6, 7, 8. and that they increase therein every day more and more, by reading the Scriptures; using also for that end, meditation, conference, good Books, and good company. 2. That they marry, and make leagues of Friendship only with such as profess the true God; and therefore no Professor of the true worship of God may join himself in Marriage with one of another Religion, or an apparent, profane, and irreligious person; but with such only as are godly, at least in show. 3. That we give no toleration to superstition, 2 Chron. 15. 13. but show our hatred and reluctation of all false Worship, so far as we may within our Calling. 4. That we join together with order and decency in the performance of God's Worship, 1 Cor. 14. 40. 5. That such whom it concerneth, take care that faithful and able Ministers be ordained in every Congregation, Tit. 1. 5. & that sufficient maintenance for encouragement be allotted them, 1 Tim. 5. 17, 18. 2 Chron. 31. 4. 6. That places for public Assemblies be erected and preserved, Luke 7. 5, 6. 7. That Schools and Universities be founded and maintained, 2 King 6. 1. 8. That Books of necessary use and edification, especially, the holy Book of God, be set forth and divulged, Rev. 1. 3. 9 That as occasion requireth, Synods and Counsels be called and assembled, Acts 15. 6. 10. That such whose Calling and ability reacheth no further, do yet afford the help of their prayers unto all these, Mat. 9 38. What is required in the second main branch of this Commandment? That all religious Worship and Reverence be given unto God alone, The 2d main branch of the second Commandment. and not imparted to those things which are not Gods at all. What sins are here condemned? Magic and Idolatry, both which are condemned by the name of spiritual Adultery, Leu. 20. 5, 6. Who are guilty of the first of these sins? 1. The practisers of all diabolical Arts, Leu. 20. 27. Deut. 18. 10, 11. 2. Such as seek after them, Leu. 20. 6. Isa. 8. 19, 20. 1 Sam. 28. 7. 1 Chron. 10. 13, 14. by going to Witches, or consulting with Stargazers, or the like; to whom Moses opposeth a Prophet, as the only lawful Minister of God: and warrantable means to know his will, by signifying thereby, that to seek secret things of strange Ministries is abominable. Who are guilty of the latter of these sins? 1. Such as worship those things that are not God. 2. Such as countenance them, or do any thing that may tend to the furtherance of Idolatry. What Worship is here forbidden to be given unto those that are not God? All Religious service; as, 1. Praying, Isa. 44. 17. 2. Thanksgiving, Judg. 16. 23, 24. Dan. 5. 4. 3. Offering of Sacrifice, 2 King. 17. 35. 4. Burning of Incense, Jer. 18. 15. & 44. 17. 5. Vowing. 6. Fasting. 7. Building of Temples, Altars, or other Monuments unto them, Host 8. 14. & 11. 12. 8. Erecting of Ministers, 1 King. 12. 31, 32. or doing any Ministerial Work for their Honour, Amos 5. 26. with Numbers 4. 24, 25. 9 Preaching for them, Jer. 2. 8. 10. Ask counsel of them, Host 4. 12. 11. Outward religious Adoration of them, Acts 10. 25, 26. Rev. 22. 8, 9 To whom must this Worship be denied? To every thing that is not God, as the Sun and Moon, Angels, Saints, Relics, Images, and such trash, as Rome alloweth, Deut. 4. 17. 19 Col. 2. 18, Rev. 19 10. & 22. 8, 9 Acts 10. 25, 26. What is here in this Commandment expressly forbidden concerning Images? First, the making of them. Secondly, What forbidden concerning Images. the bowing unto them, or worshipping them. Why is the first of these so largely set forth? To meet with the corruption of men that by nature are exceeding prone unto Idolatry. What men are forbidden to make Images? All men which have not some special warrant from God to make them. But though I do not make Images myself, may I worship them that another man makes? No: For that is likewise forbidden, Exod. 32. 1. Is it not lawful to put them in Churches, or in public places, if they be not worshipped? No. Why then did Moses make the Cherubims, and the brazen Serpent? For so doing he had a special Commandment from God, who may dispense with his own Laws when he will. To what end did God command them to be made? The one, to signify the crucifying of Christ, john 3. 14. The other, to signify the Angel's readiness to help God's children in all distresses. Is all manner of making of Images forbidden? No: but only in matters of Religion, and God's Service: for in civil matters they have a lawful and commendable use, Matthew 22. 20. But to make them for religious ends and uses, is altogether unlawful, Amos 5. 26. with Acts 7. 43. What gather you of this? That the Popish Doctrine of Images; that they are laymen's books, is directly contrary to the word of God, and therefore as false and erroneous, to be detested of all God's Children, Hab. 2. 18. jerem. 10. 14. Esa. 44. 10. What kind of Images are we forbidden to make? All kinds, whether hewn or engraven, cut or carved, (which in the Commandment is expressed, Molten, Embroidered, Painted, Printed, or Imagined, Hosea 13. 2. Ezekiel 8. 10. Acts 17. 25. 29. Of what things are we forbidden to make Images? Of all things which are in the heavens above; or in the earth beneath, or in the waters beneath the earth. What is meant by things which are in the heavens? GOD, CHRIST, the Angels, and the Saints which are in the Highest; the Sun, Moon, and Stars, which are in the middle, and the Fowls, which are in the lowest heaven, Deut. 4. 27. 19 Is it not lawful to make the Image of God? To represent him by any shape is most of all forbidden and condemned: That it is unlawful to make the Image of God. for it is a great sin, to conceive or imagine in our heart that he is like any thing, how excellent soever we think it, Acts 17. 29. but it is much worse to set him out to the view of others, considering that the mind can conceive a further beauty than the hand of the Artificer can express: and therefore the children of Israel did sin grievously, and were worthily condemned for making God like a Calf, Exod. 32. 4, 9, 10, 27, 28. How may it further appear, that it is unlawful to make the Image of God? First, because God being Infinite and Invisible, cannot without a lie be resembled by any Finite or visible thing, Acts 17. 20. Secondly, God by such Images is, as it were, mocked, Rom. 1. 23. Thirdly, when the Law was delivered by God himself unto the Israelites, he appeared in no shape unto them, lest they should make a likeness of him, and fall to Idolatry. And therefore Deut. 4. 10. 12. he forewarned them, that as they saw no Image of him, when he gave the Law, but only heard a voice, they should learn that the knowledge of God cometh by hearing, and not by seeing, Esa. 40. 17, 18. where the matter is laid down at large. But what moved the Papists to paint God like an old man? The false expounding of that place in Daniel, where God is described to be that Ancient of days, Dan. 7. 13. whereby is meant his Eternity, that he was before all times, Deut. 27. 15. But whatsoever property in God it be, that they should set it forth by an Image, it is execrable so to do. May we then paint Christ for remembrance of his death? That it is unlawful to make the Image of Christ. No verily. For, 1. It is a part of the worship here forbidden, because his body is a creature in Heaven, therefore not to be represented by an Image in the service of God. 2. An Image can only represent the manhood of Christ, and not his Godhead, which is the chiefest part in him. Both which Natures being in him unseparable, it were dangerous by painting the one apart from the other, to give occasion of Arianisme, Apollinarisme, or other Heresies. 3. Sith that in all the Scriptures, which speak so much of him, there is no show of any portraiture or lineament of his body: it is plain that the wisdom of God would not have him painted. 4. Sith by Preaching of the Gospel, and Administration of the Sacraments, Christ is as lively painted, as if he were crucified again amongst us, Gal. 3. 1. it were to no purpose to paint him to that end. What lastly may be added to these former Reasons? That although the painting of Christ were both lawful to do, and profitable for remembrance, yet because it hath been so much abused, and no where in the Scripture commanded, it is not now to be used: As Ezechias worthily broke the Brazen Serpen, being abused, although Moses had set it up at the Commandment of the Lord, and might have served for a singular Monument of God's mercies, after the proper use thereof, had not the superstitious opinion thereof been. What is meant in this Commandment, by things in the Earth? The likeness of man, or woman, or or beasts, or creeping things, Ezek. 23. 14. Deut. 4. 16, 17, 18. Isa. 44. 13. Rom. 1. 23. What by things in the Waters under the Earth? The resemblance of any Fish, or the like, Deut. 4. 18. So much for the making of Images. What is meant by worshipping Images. What is meant by the bowing unto them, and worshipping them? That we must not give the least token of Reverence; either in Body, or in Soul, unto any religious Images, Psal. 97. 7. Hab. 2. 18. Isa. 44. 15. Exod. 32. 4. For that is a further degree of Idolatry; as to shrine, elothe, and cover them with precious things; to light Candles before them; to kneel and creep to them, or to use any gestures of religious Adoration unto them, 1 King. 19 18. wherein, although the gross Idolatry of Popery be taken away from amongst us; yet the corruption cleaveth still to the hearts of many, as may be seen in them that make courtesy to the Chancel where the High Altarstood, and gave the Right hand unto standing Crosses and Crucifixes, etc. But though we do not reverence the Images themselves, may we not worship God in or by the Images? No: For the Israelites are condemned, not for the worshipping the golden Calf as a God, but for worshipping God in the Calf. How doth that appear? In that they said, Let us make a Feast to morrow to jehovah, Exod. 32. 5. And that Moses otherwise might seem, not to have done well, in making them to drink that against their conscience, which they judged to be God, ver. 20. Wherein did they sin so grievously? In tying the presence of God to the work of their own hands, and coupling him with their Idols, which he cannot endure: For God saith by his Prophet Hosea, You shall no more call me Baal, Host 2. 16. So impossible it is truly to serve God by an Idol, as the Papists do. What kind of Images are here forbidden to be worshipped? All kinds; whither, such as are made with man's hands, of which Esay speaketh, saying; One piece of wood is cast into the fire, and another of the same Tree is made an Idol, Isa. 44. 15, 17. or such as in themselves are the good Creatures of God, as those which Hosea speaketh of, saying; They worship their Gold and Silver, Host 8. 4. Yea of whatsoever things it may be said, That they have eyes and see not, ears and hear not, noses and smell not, feet and go not, Psal. 115. unto them is this Worship forbidden to be performed. What gather you of this? That the Popish Idolatry is here flatly condemned: For although they worship not Jupiter, Mars, and such like Heathen Idols, but the holy Saints (as they say) in and by their Images; yet that worship of theirs is alike with the other, because these places of Scripture do agree as well to the one as to the other; and therefore it is impious and abominable Idolatry. So much for the practising of Idolatry What is forbidden in the countenancing of it? All the means and occasions of and to Idolatry, Of countenancing idolatry. and giving the least allowance, or liking that can be thereunto. As, 1. Urging by Authority, or toleration of Idolatry, 2 Chron. 15. 16. 2. Approbation thereof by speech; praising and extolling these inventions of men by silence, or any gesture. 3. Presence at Idolatrous worship; as going to Mass, and communicating with false Service. 1 Cor. 10. 18. 20, 21. & 2 Cor. 6. 16, 17. 4. Contributing towards the maintenance thereof. Num. 7. 3. 5. Nehem. 32. 39 5. Making a gain thereby; as those Merchants do which sell Beads, and Crosses; and those Painters, which take money for religious Images, Acts 19 24, 25. 6. Retaining and preserving any superstitious Relics or Monuments of Idolatry, as Images, 2 Kings 18. 4. Books, Acts 19 19 Names, Psalm 16. 4. and such like. 7. Keeping company with teachers of Idolatry, 2 Epistle of john ver. 10, 11. 8. Making leagues of familiarity, society, and friendship with Idolators, 2 Chron. 19 2. 9 joining in marriage, and affinity with them, 2 Cor. 6. 14. Neh. 13. 23. 26, 27. Deut. 7. 3, 4. What Reasons doth God use to strengthen this Commandment withal? They are taken partly from his Titles, Reasons to back this commandment, taken from his titles. and partly from his Works. What have we to learn from hence? That if we consider aright of the Titles and Works of God, it will be a notable means to keep us from sin. How is the reason drawn from God's Titles laid down? In these words; For I the Lord thy God am a jealous God. Which is the first Title that is mentioned here? jehovah, which noteth the Essence of God, and the perfection thereof. What have we to learn from thence? That Idolaters are so far from worshipping the true God; that they deny his Being and Perfection. What is the second Title? Thy God; whereby the Covenant of grace is signified, which on our part is by no sin so directly violated as by Idolatry; called therefore in Scripture, Spiritual Adultery, jer. 3. 8. What doth this teach us? That Idolaters are most miserable in forsaking the true God, who is all happiness to his people. What is the third Title? El; That is, a mighty and strong God; and therefore perfectly able to save and destroy. What doth this teach us? That there is no power so great which can deliver Idolaters, or any sinners from the wrath of God. What is the fourth Title? jealous: jealous God. whereby the nature of God is signified, loving chastity in his Spouse, with a most fervent love; and abhorring spiritual whoredom, with most extreme hatred. What are we to learn from hence? That the Lord can no more abide Idolatry, than a married man can brook it, that his Wife should commit adultery: For his wrath is compared to the rage of a jealous Husband, upon unchaste behaviour of his Wife, Prov. 6. 34, 35. Declare this Comparison more at large. The jealous man finding the Adulterer with his Wife, spareth neither the one nor the other: So if any that by profession hath been espoused to Christ, and joined unto God in him, and hath promised in Baptism to serve him alone; yet notwithstanding shall forsake him, and worship others: How good soever they be (whether Saints or Angels) they shall not escape God's wrath: For if corporal Adultery be so severely punished, much more shall spiritual. What do the reasons drawn from the Works of God contain? A just recompense to the breakers of this Law, Reasons drawn from the works of God. and a gracious reward to them that keep it; God showing himself in this case to be jealous, 1. By punishing sin in many generations. 2. By extending his mercy in a far more abundant manner to them that keep his Law. So the former reason containeth a threatening to restrain from disobedience; the latter, a promise to allure to obedience. How is the former of these reasons laid down? In these words: The 1. Reason. Visiting the iniquities of the Fathers upon the Children, unto the third and fourth generation of them that hate me. What is the sum of this reason? That he will visit such as (howsoever pretending love) do thus declare their hatred of him, and punish them both in themselves, and their Children, to many generations. What doth God mean, when he saith, That he will visit the sins of the Fathers upon the Children? Two things. 1. That he will inquire and search, whether he can find any of the Parent's sins; and especially, their Idolatry in their Children, continuing in their Father's sins; and that if he do, he will remember the same in the punishment of them. What are we to learn from hence? 1. That howsoever God for a time doth seem not to regard our sins; yet he doth both see them, and in his due time will punish them, if we do not repent. 2. That neither the example of our Parents, nor any other that do amiss, can be sufficient warrant to us to commit any sin. 3. That all Parents are careful to take heed how they commit any sin; because in so doing, they bring Gods judgements, not only upon themselves, but also upon their Children. 4. That Children are to sorrow for being borne of Idolatrous Forefathers. But how doth that agree with the Righteousness of God, to punish the Children for the sins of their Fathers? Very well: for if Princes (whose judgements are shallow in comparison of Gods, the depths whereof are past finding out) do with equity disinherit and put to shame the posterity of Traitors; the Lord may much more justly do the like with the wicked child which followeth his Father's steps, and is a Traitor himself, having both his Father's sin and his own upon his head: for God here only threateneth to punish those children which continue in their Father's sins; and therefore as they have part in their father's sins, so it is reason they should have part in their Parents punishments. What doth God mean by the third and fourth generation? He meaneth that not only the next children, but the children of divers and many generations shall smart for their father's sins: As in Amos; for three transgressions and for four: that is, for many. Why then doth he specially name three or four Generations? Because Parents live so long ofttimes, that they see their Posterity for four Generations following punished for their sins. Why doth God say, Of them that hate me? To show, that not all the sons of the wicked, but only such as continue in their Father's wickedness shall be punished for their sins▪ Ezek. 18. 4. 10. 13, 14. 17. But is there any that hate God? Yes verily, so many as worship him otherwise then himself hath commanded, do hate him: for although every Idolater will say, that he loveth God; yet here God witnesseth of him, that he is a liar, and that he hateth God, in that he hateth the worship that he commandeth; in the love whereof, God will have the experience of his love, 2 Chron. 19 2. Mic. 2. 8. John 15. 18. Rom. 1. 29, 30. & 5. 10. & 8. 7. Col. 1. 21. In what words is the second reason laid down, The second Reason. which is drawn from the clemency of God? Wherere it is said, that he showeth mercy unto thousands of them that love him, and keep his Commandments. What is the sum of this reason? That God will bless the obedient unto many generations; both in themselves, their children, and posterity, and in whatsoever belongeth unto them: thus extending his mercy unto thousands of such as show their love of him by obedience to this his Law. Why doth the Lord say, that he will show mercy to them that love him, and keep his Commandments? To teach us that the best deeds of the best men, cannot merit or deserve any thing at God's hands, but had need to be received of him in mercy. Wherefore doth he say, that he will have mercy to thousands, seeing he said, that he would visit only the third and fourth Generation of them that hate him? Because he is more willing and ready to exercise his mercy then his anger. But what will God be merciful to all the Children of the godly? No: But only such as love him, and keep his Commandments. Is this Blessing proper to the Godly? Not altogether neither: For God rewardeth the posterity of the wicked, with outward benefits oftentimes, according to their outward service, as appear by the succession of jehu. So much of the second Commandment. What is the third? Thou shalt not take the Name of the Lord thy God in vain, The third Commandment. For the Lord will not hold him guiltless that taketh his Name in vain, Exod. 20. 7. What is contained in these words? 1. The Commandment. 2. The Reason. What is the sum of the Commandment? The sum of the third Commandment. That we impeach not, but by all means advance the glorious Name of God in all things, whereby he maketh himself known to men, Psal. 29. 2. and carefully endeavour in our whole life to bring some honour to God, Mat. 5. 16. What do you observe herein? The high honour that God showeth unto us, who being able without us, to maintain his own Name and glory; either by himself, or by his Angels, hath notwithstanding committed the maintenance thereof unto us, which should teach us to be very chairy of it; and careful to discharge our duty faithfully, in walking worthy of this honour and defence of his Name, which he vouchsafeth us. What is the meaning of those words: Thou shalt not take? Thou shalt not take up upon thy lips or mouth, as this phrase is opened, in Psal. 16. 4. and 50. 16. that is, not speak, use, or mention: for the tongue is here specially bound to the good abearing. Why was it needful to have a special Commandment for the direction of the tongue in God's service? Because it is an untamed evil, and unbridled, jam. 3. 8. and therefore a whole Commandment cannot be employed amiss, for the direction of it in the use of the Name of God. And seeing in the second Table there is a Commandment, tending almost wholly, to restrain the abuses of our tongues towards our neighbours, there is much more need of a Precept, both for direction and restraint of it, in the matters concerning God, and his most glorious Name. What are we to understand by the Name of God? What is meant by the Name of God. The speech is taken from the manner of men, who are known by their Names, to signify God himself, both in his Essence and Majesty, Isa. 26. 8. Exod. 3. 13, 14. & 34. 5, 6, 7. And in all things whereby he hath made himself known unto us, as he is holy. 1. Titles and proper names; Exod. 3. 14. 6. 3. as jehovah, Elohim, jesus. 2. Properties and Attributes; Psal. 68 4. as Love, Wisdom, Power, justice, Exod. 33. 18, 19 & 34. 5, 6, 7. & 14. 3. Works and Actions, Psal. 8. 1, 9 & 14. 5, 10. 4. Word; both Law and Gospel, Psalm 138. 2. Deut. 18. 19 22. 32. 3. Acts 9 15. Whence the Law of Christ, Esa. 42. 4. is expounded to be his name, Matth. 12. 21. 5. Sacraments, Matth. 28. 18, 19 Acts 2. 38. 6. Censures, 1 Cor. 5. 4, 5. Matth. 18. 20 7. Prayer. Gen. 4. 26. What is meant by the word in vain. 8. The whole worship of God, with all the Ordinances pertaining thereto, and whatsoever he honoured, reverenced, and glorified, Deut. 5, Mal. 1. 11, 12. Mich. 4. 5. Acts 21. 13. What is meant by this word in vain? All abuse of them, and all rash, negligent and careless dealing therein; where mentioning the smaller fault, What is forbidden in the third Commandement. he declareth the heinousness of the greater: For if the taking of his name in vain only be a sin; how heinous a sin is it when it is blasphemed or used for confirmation of a lie? What is then forbidden in the Commandment? Every wrong offered to the glory of God, and doing of aught that may any way reproach the Lord, to cause him to be less esteemed, Mal. 1. 6. 12. All unreverent and unholy use of his name, and profaning of his Titles, Properties, Actions, and Ordinances, either by mouth or by action, Leu. 21. 32. What are the parts of the Prohibition? Two. 1. The mentioning or using of God's name, in word, or in deed, when it should not be used; and when there is no just cause so to do. 2. The using of it amiss, and abusing it when duty bindeth us to use it with fear and holiness. What is required in the third Commandment. What is required in this command? 1. That we sanctify God's Name, as it is holy and reverend, Matth. 6. 9 Psal. 111. 9 and labour by all we can to lift it up, that others may be moved by us more to love, serve, and honour him. 2. That we use the things aforesaid with all reverence and circumspection, to such uses as they are appointed unto by God: In a word, that we have a careful and a heedy watch to all things that may advance God's glory, and use all sincere and diligent behaviour therein. What is that wherein this our carefulness is required? 1. A diligent preparation and advisedness before we meddle with any of these holy things, that we bethink ourselves before hand what we are to do; and consider both of the cause that should move us to speak of them, and of the reverend manner of using them. 2. A reverend disposition in the action itself, that we use earnest attentiveness therein, and seriously think how powerful God is to punish the taking of his name amiss: as also how able and ready to bless them who shall reverently and holily behave themselves in the right use thereof; The particular duties required in the third Commandment. for which cause we are to remember, that the Name of God is fearful, as it is written, Psal. 99 3. Deut. 28. 58. Declare now what particular duties are contained in this Commandment? 1. The honouring of God and his Religion by our holy conversation, Mat. 5. 16. Tit. 2. 10. The contrary whereof is profession joined with hypocrisy, Tit. 1. 16. Mat. 15. 7, 8, 9 profaneness and an evil life, whereby the Name of God, and profession of Religion is dishonoured, Rom. 2. 24. 2. Confession of Christ unto suffering, yea, martyrdom if cause be, Rev. 2. 13. the contrary whereof, is, shrinking in case of peril, and denying God the honour of our suffering for him, Mat. 10. 33. 3. Honourable and reverend mention of God and his Titles, Properties, Attributes, Works, Word and Ordinances, Psal. 19 1, 2. & 71. 15. Prov. 31. 26. What vices are repugnant to this? An unreverent mention, The vices repugnant. or an unadvised, sudden, and causeless speaking of any of these, and all abusing of the Names and Titles of God. How is that done? 1. By saying in our common talk; O Lord, O God, O Jesus, etc. or in wondering wise; good God, good Lord, etc. in matters of light and no moment; and for such foolish admirations, and taking Gods Name lightly upon every occasion is here condemned. 2. By idle wishes. 3. By imprecations and cursings, Gen. 16. 5. 2 Sam. 16. 8, 9 4. By Blaspheming. 5. By the abuse of Oaths, Jam. 5. 12. Is there any true use of Oaths? Yes, The right use of Oaths. in matters of importance, that cannot be decided but by an Oath, it is good and lawful to swear by the Name of God, and a duty specially commanded, Deut. 6. 13. and 10. 20. so that it be done truly, advisedly, and rightly; for so is the Commandment, Jer. 4 2. Thou shalt swear in righteousness. How are we to swear in truth? Affirming what we know to be true, and verifying by deed what we undertake, Psal. 15. 4. & 24. 4. What is here meant by Judgement? A due consideration both of the nature and greatness of an Oath, wherein God is taken to witness against the soul of the swearer, if he deceive, 2 Chron. 1. 23. and of the due calling and warrant of an Oath; whether public, being demanded by the Magistrate; whether peril to the swearer, Gen. 43. 3. 2 Sam. 24. 22, 23. or private, in case of great importance, when the truth cannot otherwise be cleared, Exod. 22. 11. 1 Sam. 20. 17. 2 Cor. 1. 23. What Considerations are then to be had in taking of an Oath? 1. Whether the Party we deal with, doubt of the thing we speak of or no. 2. If the Party doubt whether the matter whereof we speak, be weighty and worthy of an Oath. 3. If it be weighty, whether the question or doubt may be ended with truly and verily, or such like naked asseverations, or by doubling our asseverations, as our Saviour Christ did: for then by his example we ought to forbear an Oath, Mat. 5. 37. 4. Whether there be not yet any other fit means to try out the matter before we come to an Oath. 5. Whether he for whose cause we give the Oath, will rest in it, and give credit unto it; for otherwise the Name of God is taken in vain, Heb. 6. 16. 6. Whether the matter is of importance, and there is no other trial, but an Oath. And then we must have our minds wholly bend to sanctify the Name of God by the Oath we take; and think upon the greatness of God's power to punish Oaths taken amiss, and to bless the true use of them. How are we to swear in Righteousness? 1. In a due form, which must be no other than God's Word alloweth; viz. by God alone, not by any creature or Idol, Deut. 6. 13. Isa. 65. 16. Zeph. 1. 5. Jer. 12. 16. Mat. 5. 34, etc. Although in lawful Contracts, with an Infidel, or Idolater, we may admit of such Oaths, whereby he sweareth by his false Gods. 2. To a right end, which is the glory of God, Isa. 45. 23. with Phil. 2. 11. the good of the Church, and peace amongst men, Heb. 6. 16. What Persons may lawfully take an Oath? Such only as have weighty matters to deal in; What persons may lawfully take an Oath. and therefore it is altogether unlawful for Children to swear; as also, because they cannot think sufficiently of the dignity of an Oath. No Atheist or profane man should swear, because either they believe not, or they serve not God, Rom. 1. 19 In women Oaths should be more seldom then in men; in Servants then in Masters; in poor then in rich, because they deal not in so weighty matters. What are the special abuses of an Oath? 1. The refusing of all Oaths as unlawful, The special abuses of an Oath. which is the error of the Anabaptists. 2. A rash and vain Oath, where there is no cause of swearing, when upon every light occasion we take up the name of God, and call him for a witness of frivolous things by usual swearing, Mat. 6. 24. Jam. 5. 12. Jer. 23. 10. 3. Superstitious or Idolatrous Oaths, when we swear by an Idol, or by God's creatures, Zeph. 1. 5. Amos 8. 14. as by the mass, our Lady, bread, salt, fire, and many fond trashes, whereas God never appointed the creatures for such uses. 4. A counterfeit and mocking Oath. 5. A passionate swearing, whereby we call God for a witness of our furious anger, 1 Sam. 14. 39 2 King 6. 31. 6. Outrageous and blasphemous swearing. 7. Perjury, when God is called for a witness of an untruth, by forswearing, Isa. 48. 1. Zach. 5. 4. which is, 1. When one sweareth, that which he himself thinketh to be false, Leu. 19 12. Secondly, When he sweareth, and doth not perform his Oath, 2 Chron. 36. 13. 8. Taking a lawful Oath, without due reverence and consideration. So much for the right use and abuse of an Oath. Declare now further, how the Name of God is taken in vain, in regard of his Properties and Attributes? 1. By seldom or never breaking forth into such Confession or declaration of God's power, How Gods Name is taken in vain in regard of his Properties. wisdom, justice, mercy, etc. as ourselves and others might thereby be stirred up the more to be thankful unto him, and to stay upon him, Psal. 40. 9 2. By abusing his Properties; and by carnal, careless, and contemptuous speaking of them, 2 King. 7. 2. How is God's Wisdom touched here? By calling it into question, and by prying into the hidden Counsels of God; as when a man undertaketh to foretell future things and events. How is his Justice? 1. By passing over his judgements without notice. 2. By Cursings and imprecations, whereby we make ourselves judges, and attribute that to ourselves which is due to God. 3. By misconstruing and perverting his judgements. How is his Mercy? 1. By passing over of his benefits without due notice taken; and not observing, and recounting what special mercies he hath vouchsafed us in particular, Psal. 66. 16. & 103. 2, 3, etc. How is the Name of God taken in vain, How in respect of his Works. in respect of his Works and Actions? 1. By not seeing God in his Works, Acts 17. 27. 2. By lightly passing over of God's great Works, of Creation, Preservation, Redemption; as also of other his Mercies, and judgements, and not glorifying God for that which may be seen in them. 3. Vain and foolish thoughts concerning the Creatures, whereby a virtue is attributed unto them which God never gave unto them: as all guessing of future things by the Stars; by a man's face and hands; the counting it a prodigious token, that a Hare should cross our way, etc. 4. Not using the Creatures as we ought, nor receiving them to God's glory with thanksgiving: As when a man giveth not thanks to God for his meat and drink, but doth think them to come without God's providence, which is a fearful taking of God's Name in vain. 5. Cavilling at the Doctrine of Predestination, Rom. 9 19, 20. and not admitting the depth of his Counsels, Rom. 11. 33, 34. 6. Murmuring at God's Providence, under the names of Fortune, chance, and fate, etc. Job 3. 23, etc. 7. Evil thoughts towards our brethren, which are afflicted; as when we see one visited by God, either in body, goods, or both, we are always ready to think the worst of him; viz. That God executeth these punishments on him for his sins, when as God may do it either to exercise the faith and patience of the party afflicted, as in Job; or to stir others to compassion and pity; or else to set forth his own glory, as we may see verified in the example of the blind man in the Gospel, Joh. 9 2, 3. 8. Abuse of Lots, Esther 3. 7. Prov. 16. 33. How is Gods Name taken in vain in regard of his Word? How in respect of his Word. 1. By not speaking of it at all. Deut. 6. 7. Psal. 37. 30. 2. By foolish and fruitless speaking of it, or abusing any part thereof unto idle and curious questions, 2 Pet. 3. 16. 3. By abusing it to profane mirth, by framing jests out of it, or against it, Psal. 22. 13. Also by making Plays and Interludes thereof. 4. By maintaining Error, sin, and profaneness by it, Mat. 4. 6. Isa. 66. 5. 5. By applying it to Superstition, and unlawful Arts, to Magical spells, Sorceries, and Charms, for the healing of diseases, finding out of theft, etc. Deut. 18. 11. Acts 19 13. How is Gods Name taken in vain, in regard of the Sacraments, and other holy Mysteries and Ordinances of God? When they are unworthily received, and profanely used, Mal. 1. 11, 12. 1 Cor. 11. 27. 29. Jer. 7. 4, 10. So much of the chief particulars forbidden in this Commandment. What are the helps or hindrances of the obedience thereof? Of the helps & hindrances. 1. That we both inure our hearts to fear and reverence the great and dreadful Name of the Lord our God, Deut. 28. 58. Eccles. 9 2. and keep a careful watch over our lips and lives, lest by any means we dishonour him, Psal. 39 1. 2. That we avoid both the company of profane persons, who set their mouth against Heaven, Psal. 73. 9 and all unnecessary dangers, whereby divers have been occasioned to deny the Lord, Mat. 26. 69, etc. What is contained in the Reason annexed to the Commandment? A dreadful penalty: The reason annexed to the third Commandment. That the Lord will not hold him guiltless that taketh his Name in vain. What is the sum of this threat? That God will not leave this sin unpunished, 1 King. 2. 9 but will grievously punish the breach of this Commandment; whereby he threateneth extreme miseries and judgements to the Transgressor's: For it being our happiness to have our sins covered, and not imputed, Psal. 32. 2. it must needs be extreme unhappiness, to have it reckoned and imputed unto us. What is employed herein? A fit opposition: That howsoever man's Laws take not hold of offending in this kind; yet God will not acquit them, Psal. 1. 5. nor suffer them to escape his righteous and fearful judgements, Zach. 5. 3. Jer. 5. 12. Neither shall the Transgressor scape unpunished, although the Magistrate and the Minister also would pronounce him innocent; and although the Malefactor flatter himself, as if all dangers were passed; nay, the more free, that (usually) he escapes the judgements and punishments of men; the more heavy plagues, and vengeance will surely light upon him from God, except he repent. Hitherto of the Commandments concerning that service which is to be performed to God at all times, as occasion shall require; which is that which concerneth the special time, wholly to be bestowed in his Worship? The fourth and last Commandment of the first Table, The fourth Commandment. which setteth forth a certain day, especially appointed by the Lord himself, to the practice of the Worship, prescribed in the three former Commandments: for therein consisteth the chief point of the sanctifying of that day. What are the Words of this Commandment? Remember that thou keep holy the Sabbath day, etc. Exod. 20. 8, 9, 10, 11. What are we to observe in these words? First, the Commandment, and then the Reasons annexed thereunto. What is the meaning of the Commandment? It challengeth at the hand of every man one day of seven in every week, The meaning of the fourth Commandment. to be set apart unto a holy rest, and requireth all persons to separate themselves from their ordinary labour, and all other exercises, to his service on the same, that so they being severed from their worldly businesses and all the works of their labour and callings, concerning this life, they may wholly attend to the worship of God alone, Neh. 13. 15, 16. Esa. 58. 13, 14. Why do you add these words [apart] and [separate?] To make a difference between the Sabbath days, wherein we must wholly and only serve God, and the exercises of the other six days wherein every man must serve him in his lawful calling. What need is there of one whole day in every week to serve God, seeing we may serve him every day? That is not enough: What need there is of one day in seven to serve God. For, 1. To the end that we should not plunge ourselves so deeply into the affairs of the world, as that we should not recover ourselves, the wisdom of God hath thought it fit, that one day in seven there should be an intermission from them, that we might wholly separate ourselves to the service of God, and with more freedom of spirit perform the same. 2. A whole day is needful for the performance of all the parts of God's service and worship, as hearing of public Prayer, and the Word preached, Catechising, Administration of the Sacraments, exercise of holy Discipline, and consideration of the glory of God in the creatures. 3. If Adam in his perfection had need of this holy day, much more have we who are so grievously corrupted. 4. If the Lord in love and wisdom, considering our necessities both of soul and body, hath set out a weeks time for both of provision, that as every day we set apart some time for food, and spend the rest in labour, so we set one day in the week aside for our spiritual food, and bestow the other days on our earthly affairs: so as this day may in comparison be accounted the soul's day, wherein yet we must have some care of our bodies: as on the six days we must have some care of our souls. What is forbidden in this Commandment? The unhallowing or profaning of the Sabbath, either by doing the works of our calling and of the flesh, or by leaving undone the works of the Spirit. But is not this Commandment Ceremonial, and so taken away by the death of Christ? No; That the Sabbath day is not etremoniall. but is constantly and perpetually to be observed; and never to cease till it be perfectly consummated in the heavenly Sabbath, Hebr. 4. 9, 10. How prove you that? 1. Because it is placed in the number of the perpetual Commandments; otherwise the Moral Law should consist but of nine words or Commandments, which is contrary to God's Word, Deut. 4. 13. 2. Because this Commandment (amongst the rest) was written by the finger of God, Exod. 31. 18. whereas no part of the Ceremonial Law was. 3. For that it was written in Tables of stone, as well as the other, Deut. 5. 22. As to signify the hardness of our hearts; so to signify the continuance and perpetuity of this Commandment as well as the rest. 4. Because it was before any Shadow or Ceremony of the Law; yea before Christ was promised, whom all Ceremonies of the Law have respect unto: for the Sabbath was first instituted in Paradise, before there was any use of Sacrifices, and Ceremonies, Gen. 2. 1, 2, 3. 5. The Ceremonies were as a Partition wall betwixt the jews and the Gentiles; but God doth here extend his Commandment not only to the jews themselves, but also to strangers. Exod. 20. 10. Nehem. 13. 15, 16, etc. 6. Our Saviour Christ willing his followers which should live about forty years after his Ascension, to pray that their flight might not be on the Sabbath day, to the end that they might not be hindered in the service of God, doth thereby sufficiently declare, that he held not this Commandment in the account of a Ceremony, Matth. 24. 20. But it sometimes shadoweth our sanctification, and our eternal rest. Col. 2. 16, 17. Exod. 31. 13. and is therefore Ceremonial? That followeth not: For, 1. There is no Commandment which hath not some Ceremonies tied unto it; as in the Commandment touching Murder, to abstain from strangled things, and blood: And the whole Law had the Ceremony of the Parchment Law. So that by that reason the whole Law should be Ceremonial, which is absurd. 2. The Ceremonial representation of our eternal rest came after the Commandment of the rest, and therefore is accessary and accidental: for which cause, the time of correction and abolishment of Ceremonies being come, Dan. 9 7. Matth. 11. 13. Acts 15. 6. Col. 2. 13, 14. Heb. 10. 14. Gal. 5. 2. that use may well fall away, and yet the Commandment remain, it being out of the substance of the Commandment. What is the special day of the week, which God hath set apart for his solemn Worship? The first day of the week, called the Lords day, 1 Cor. 16. 2. Rev. 1. 10. Acts 20. 7. Was this day set apart thereunto from the beginning? No: Of the change of the seventh day to the first, and the reasons of it. For from the first Creation till the Resurrection of Christ, the last day of the week, commonly called Saturday, was the day that was appointed thereunto; and that which the people of God constantly observed. And why so? Because upon that God ceased from the work of Creation, Gen. 2. 2▪ Exod. 31. 17. How came this day to be changed? By divine Authority. How doth that appear? 1. By the practice of our Saviour Christ, and his Apostles, john 20. 19, 26. Acts 2. 1. 20. 7. which should be a sufficient rule unto us, especially the Apostles, having added a Commandment thereunto, 1 Cor. 16. 12. 2. There is no reason why it should be called the Lords day, Rev. 1. 10. but in regard of the special dedication thereof to the Lords service: for otherwise all the days in the week are the Lords days, and he is to be served and worshipped in them. What was the cause that the day was changed? Because it might serve for a thankful memorial of Christ's Resurrection. For as God rested from his labour on the last day of the week: so Christ ceased from his labour and afflictions on this day, Mat. 28. 1. Gen. 2. 1, 2. As the one therefore was specially sanctified, in regard of the Creation of the World: so was the other, in respect of the restauration and redemption of the world, which is a greater work than the Creation. Can this day then be altered? No power of any Creature in Heaven or Earth can alter it, or place another seventh day in the place and stead thereof. But doth this Commandment directly require the seventh day from the Creation? No: but the seventh day in general. Doth not the reason annexed, where the Lord in six days is said to make Heaven and Earth, and to rest the seventh day, and therefore to hollow it, confirm so much? No, not necessarily: For it doth not hence follow, that we should rest the same day the Lord rested; but that we should rest from our work the seventh day, as he rested from his; which seventh day, under the Law, he appointed to be Saturday: so nothing hindereth, but by his special appointment under the Gospel it may be Sunday, and yet the substance of the Commandment nothing altered. Why doth not the New Testament mention this change? Because there was no question moved about the same in the Apostles time. The time of the Sabbath, and when it beginneth. When then doth this our Sabbath begin, and how long doth it continue? This day, as all the six, is the space of twenty four hours, and beginneth at the dawning, though we ought in the Evening before, to prepare for the day following. Why doth our Sabbath begin at the dawning of the day? Because Christ rose in the dawning; and to put a difference between the jewish, and a true Christian Sabbath. For as the jews begun their Sabbath in that part of the day, in which the Creation of the World was ended, and consequently, in the Evening: so the celebration of the memory of Christ's Resurrection, and therein of his rest from his special labours, and the renewing of the World, being the ground of the change of that day; it is also by the same proportion of reason, to begin when the Resurrection began, which was in the Morning. Can you show this Example? Yea, Paul being at Troas, after he had preached a whole day, until midnight, celebrated the supper of the Lord the same night, which was a Sabbath day's exercise; and therefore, that night following the day, was a part of the Sabbath; For in the Morning he departed, having stayed there seven days, by which it is evident, that that which was done, was done upon the Lord's day, Acts 20. 7, 10. Is the Lords day only to be separated to God's service? No: For of this manner are holy Fasts observed for the avoiding of some great evil, present or imminent, Leu. 23. 27. joel 2. 12. & holy Feasts, for the thankful remembrance of some special memorable mercies obtained, Zach. 8. 19 Ester. 9 17, 18, 19 To what Commandment do you refer the Church's meeting on the working days? That is also, by a manner of speech of one part for the whole, contained in this Commandment: yea, it reacheth to the times which the Family appointeth, or that every one for his private good proposeth, although the Bond to that time is not so strict, as is the Bond to observe the days of Rest. So much of this Commandment in general: What do you note therein in particular? 1. The entrance in the word Remember. What is meant by the word, Remember. 2. The parts of the Commandment. What is to be observed in the word, Remember? That although all the Commandments are needful diligently to be remembered, yet this more specially. Why so? 1. Because this Commandment hath least light of nature to direct us to the observation of it. 2. For that we are naturally most negligent in it, suffering ourselves to be withdrawn by our worldly business, from the Lords service, upon the Lord's day; and therefore, such a special warning is needful to be added. What things are we thence to remember? 1. To look back unto the first institution of the Sabbath day in Paradise, Gen. 2. 2, 3. before all Sacrifices and Ceremonies. 2. So to bear it in mind, as to live in continual practice of the duties we learned the Sabbath day last passed. 3. To bethink ourselves before of the works of the Sabbath, and so to prepare ourselves, and our affairs, Luke 23. 54. that we may freely and duly attend on the Lord in the Sabbath approaching. What should be done in this preparation of the Sabbath? Of the Preparation of the Sabbath: 1. We should so compass all our businesses in the six working days, that our worldly affairs enter not, or encroach into the possession of the Lords day; Not only willingly, but not so much as by any forgetfulness. As when through want of foresight, or forecasting the payment of money due by obligation, or any such businesses that might be prevented, shall fall out on that day. 2. We should sanctify ourselves, and those that are under us, to keep that day. What is contrary to this? The neglect of Preparation for the Sabbath before it come, and of fitting our hearts for holy service, when it is come. What are the parts of this Commandment? They are two. The parts of the fourth Commandment. First, to keep the Lords rest. Secondly, to sanctify this rest: For it is not sufficient that we rest from worldly businesses, but it is further required, that it be a holy rest. The first showeth, what works we are to decline upon this day; the other, what duties we are to perform. What are the works that we must decline, and leave undone on the Lord's day? Not only the works of sin, What Works aught to be declined. which we ought to leave undone every day, but also the works of our ordinary callings concerning this life, and bodily exercise and labours, which upon other days are lawful and necessary to be done, Mark 3. 4. Ezek. 23. 37, 38. Num. 15. 32, 33. Exod. 31. 10, 11, 12, 13, 14. & 34. 21. Nehem. 13. 15, etc. Esa. 58. 13. What instances have you in Scripture of the performance hereof? The Israelites ceased both from those works which were of the least importance, as gathering of sticks, Num. 15. 32. and from such also as were of greatest weight, as working at the Tabernacle, and building the Temple on the Sabbath day; and consequently all other works betwixt these extremes, as buying and selling, working in seed time, or harvest, were forbidden unto them. Are we as strictly bound to rest from all our outward businesses, and to forbear all worldly labour upon this day, as the Israelites? Yea, so far forth as the morality of the Commandment reacheth, but by the Ceremonial Law, there was enjoined unto the jews a more exact observation of outward rest, which to them was a part of their Ceremonial worship: whereas unto us the outward rest is not properly any part of the sanctification of the day, or of the service of God: but only a means tending to the furtherance of the same; even as in Fasting and Prayer; Fast is of itself no part of God's service, but a thing adjoined thereunto, and so far forth only acceptable in the worship of God, as it maketh a way and readier passage for the other, 1 Cor. 8. 8. What did that most strict observance of outward rest signify unto the Jews? Their continual Sanctification in this world, Exodus 31. 13. Ezek. 20. 12. and their endless rest in the world to come; whereof this was a Type no less than the land of Promise, Heb. 4. 4, 5. 10. How was the latter of these specially typified? In this world, God's Children are subject to the fiery trial, but after these troubles, rest is provided for them, 2 Thes. 1. 7. and no fire to be feared in that after world. For a more lively representation of that, there was a charge laid upon the children of Israel, that no fire might be kindled throughout all their habitations upon the Sabbath day, Exodus 35. 3. though it were for the very preparing of the meat which they should eat, Exodus 16. 23. which was allowed unto them, even in the two great solemn days of the Passeover, Exo. 12. 16. Is it then lawful for us to make a fire and dress meat upon the Lord's day? Yea certainly; because these were proper to the Pedagogy, or manner of government of the Children of Israel under the Law, as may appeate by this, that there was no such thing commanded before the Law was given by Moses; and consequently being not perpetual, must necessarily follow to be Ceremonial. Now after the Sabbath that Christ our Lord rested in the grave, the Ceremonial Sabbath lieth buried in that grave, together with those other Rites which were shadows of things to come, the body being in Christ, Col. 2. 16, 17. Therefore we being dead with Christ, from these Ceremonies, are no more to be burdened with such Traditions, ibid. verse 20. Nor to be brought under the bondage of any outward thing: It is a liberty purchased unto us by Christ, and we must stand fast unto it, that blessed hour being come, wherein the true worshippers are to worship the Father in Spirit and Truth, John 4. 23. To leave then the Ceremonial Sabbath, and to come to the Moral; How is the Rest required therein laid down in the fourth Commandment? By a Declaration: What rest required in the fourth Commandment. First, of the Works from which there must be a cessation. Secondly, of the persons that must observe this Rest. How is the former of these expressed? In these words: In it thou shalt not do any Work, Exodus 20. 10. What is required of us hereby? That for the space of that whole natural day, we cease in mind and body from all our worldly labours; yea from the works of our lawful Calling, and all other earthly businesses whatsoever, more than needs must be done, either for God's glory, or man's good. What gather you of this? That all exercises which serve not in some degree to make us fit to the Lords work, are unlawful upon the Lord's day. Why do you say, that we must rest in mind and body? Because this rest must be of the whole man, in thoughts, words, and deeds, Esa. 58. 13. Is it merely unlawful to do any bodily, or outward business on the Lord's day? No. First, for such works are excepted as are presently necessary, either for common honesty, or comeliness. Secondly, the actions of Piety requisite for the performance of God's service on that day, Acts 1. 12. Mat. 12. 5. Thirdly, extraordinary exigents of Charity, for the preservation of the Commonwealth, 2 Kings 11. 9 Fourthly, the preservation of our own and others life, health, and goods, in case of present necessity, or great danger of their perishing, if they were not saved on that day, Mat. 12. 10, 11. Mark 3. 4. Luke 13. 15, 16. What be the special breaches of this part of the Commandment? 1. The making of the Sabbath a common day through common labours in our ordinary callings, The special breaches opposite to an holy rest. Neh. 13. 15. vain speech, and talking of our worldly affairs, Esa. 58. 13. thinking our own thoughts, and no other but a common use of the Creatures. 2. The making it a day of carnal rest unto idleness, feasting, pastimes, etc. which draw our minds further from God then our ordinary labours, Exod. 32. 6. Whither are referred all recreations, which distract us, as also excessive eating and drinking, which causeth drowsiness, and unaptness unto God's Service and Worship. 3. The making it a day of sin, or the Devil's holy day, by doing that on the Lords day which is no day lawful, Mar. 3. 4. but then most abominable, Ezek. 23. 37, 38. 4. The keeping a piece of the day, not the whole; or giving liberty to ourselves in the night, before the whole Sabbath be ended. 5. The forbearing ourselves, but employing others in worldly businesses; for preventing of which sin, God is so large in naming of the persons, which in this Commandment are forbidden to work. Why is there a particular rehearsal of these persons in this Commandment? To take away all excuses from all persons in this Commandment; for the Lord did see, that such was the corruption of men, that if they themselves did rest upon this day from labours, they would think it sufficient, not caring how they toiled out and wearied their servants at home with continual labour, as many do; so that it were better to be such men's Oxen then their servants, so small care they have of their souls. What is the special use of this rehearsal? To teach us, that all sorts and degrees of persons are bound to yield this duty unto God; and that the Sabbath is to be kept both by ourselves, and those that do belong unto us. Was it not ordained also for the rest and refreshing of men and beasts; especially Servants, which could not otherwise continue without it? That also was partly intended, as may appear by Deut. 5. 14. but not principally, for the things here contained do concern the worship of God; but that wearing and toiling out of servants and beasts, is against the sixth Commandment; and working is here forbidden, that men might be the more free for the worship of God; and therefore though servants had never so much rest and recreation upon other days, yet they ought to rest upon this day in that regard. Why is there mention made of allowing rest to the beasts? First, that we may show mercy even to the beasts, Prov. 12. 10. Secondly, to represent after a sort, the everlasting Sabbath, wherein all Creatures shall be delivered from the bondage of corruption, Rom. 8. 20, 21. Thirdly, because of the whole employment of men in the Lord's service: for beasts cannot be traveled or used in any work upon that day, unless man be withdrawn from God's service; yea, though the beast could labour without man's attendance, yet his mind would some time or other be carried away and distracted thereby, that it would not be so fit as it ought to be for God's service. To whom especially is the charge of this Commandment directed? To Householders and Magistrates, To whom this Commandment is chiefly directed. who stand charged in the behalf, both of themselves, and of all that are under their roof and Government, Jos. 24. 15. Neh. 13. 15. Heb. 13. 15. What is the charge of the Housholder? That not only himself keep the Lords day; but also, his Wife, Children and Servants, as much as may be. For as they serve him in the week days: so he must see that they serve God on the Lord's day. What gather you of this? That a Housholder should be as careful of the Lords business, as of his own; And if he will not keep such a servant as is not careful in his ordinary work, much less should he keep any that will not be careful in the Lords work, how skilful soever he be in his own. What is the Magistrates part? To see that all within his gates keep the Lords day, Jo. 24. 15. even strangers, though Turks and Infidels, Neh 13. 15. causing them to cease from labour, and restraining them from all open and public Idolatry, or false Worship of God; much more all his own Subjects, whom he ought to force to hear the Word, 2 Chron. 34. 33. So much of the first part of this Commandment, touching our rest from all worldly businesses: What followeth in the next place? The second and greater part of this Commandment, The second part of this Commandment, which is the sanctifying of the Rest. which is the sanctifying of this Rest, and keeping it holy unto the Lord, by exercising of ourselves wholly in the service of God, and performing the duties of that day. Are we as strictly bound to these duties as the Jews? Yes verily, and more than they, because of the greater measures of God's graces upon us, above that which was upon them. What is required of us herein? To make the Sabbath our delight; to consecrate it as glorious to the Lord, Isa. 58. 13. and that with joy, and without weariness, Amos 8. 5. with Mal. 1. 13. and that also with care and desire of profit we bestow the whole day (as nature will bear) in holy Exercises. What are these Exercises? They are partly duties of Piety, The Exercises and Duties required on the Sabbath. Acts 13. 13. 15. 20. 7. Psal. 92. 1. as hearing and reading the Word, Prayer, singing of Psalms, and feeding ourselves with the Contemplations of the heavenly Sabbath; partly of mercy, 1 Cor. 16. 2. Neh. 8. 12. as visiting and relieving the sick and needy, comforting the sad, and such like. How are these duties to be performed? Heartily public, in the Church, where the solemn worshipping of God is the special work, and proper use of the Sabbath: Partly private, out of the Church; and that either secretly, by ourselves alone, or jointly with others. What if we cannot be suffered to use the public means? Such as are necessarily debarred from the public duties, must humble themselves before God, mourning and sorrowing for this restraint, Mat. 24. 20. Psal. 42. 6. & 84. 1, 2, 3. and with so much more care and earnestness use the private means, Psal. 53. 1, 2. What is the first duty we are to perform in the public Assembly? To join in Prayer with the Congregation, Prayer with the Congregation. which is an excellent duty; for if, as Christ saith, When two or three are gathered together in his Name, he will grant their requests; how much more will he hear his servants, when two or three hundred are gathered in his Name? What is the second? To hear the Word read, Hearing the Word. Luke 4. 16. Acts 3. 16. & 15. 20. for blessed is he that readeth, and they that hear the Word, Rev. 1. 3. What is the third? To hear the Word preached, Luke 4. 16. 22. Acts 13. 14, 15. & 15. 21. & 20. 7. What is the fourth? To communicate in the Sacraments by being present when the Sacrament of Baptism is administered unto others; Receiving the Sacrament. and by receiving the Sacrament of the Lords Supper ourselves, after a decent order in the appointed time, Acts 20. 7. 1 Cor. 11. 20. Why should a man be present at Baptism? First, that he may give thanks to God for adding a Member to his Church. Secondly, that he might be put in mind of his own Vow made to God in Baptism by seeing the child baptised. What is the fifth duty to be performed in the Congregation? Singing of Psalms. What is the sixth? Exercise of the Discipline of the Church against offenders, 1 Cor. 5. 4. What is the seventh? Collection for the poor, and Contribution for relieving the necessities of the Saints of God, 1 Cor. 16. 1, 2. where we are to give according to our wealths, and the blessing of God upon the week going before. What are the private duties that are to be performed out of the Church? Such as we perform either in secret by ourselves alone, Private duties of the Sabbath. or in common with our families at home, or others abroad, both before the public exercises in the Church, the better to perform them, and after, the more to profit by them. What be they in particular? First, Private Prayer. Secondly, Reading of the Word. Thirdly, holy Conference touching the Word of God, and familiar talk of things belonging to the Kingdom of heaven Luke 14. 7. 16. Fourthly, Examination of ourselves, and those that belong to us, what we have profited by the hearing of the Word, and other exercises of Religion. Fiftly, Catechising of our families. Sixtly, Meditation upon God's Word, Properties, and Works, as well of Creation as of Providence; especially that which he exerciseth in the government of the Church, Psal. 80. 88 92. Seventhly, reconciling such as are at variance, and visiting the sick, relieving the poor, etc. 1 Cor. 16. 2. Neh. 8. 12. For these also are works of the Sabbath. What proof have you of this continual exercise and employment? 1. In the Law; every evening, and every morning were Sacrifices, which on the Sabbath were multiplied, Numb. 28. 9 2. The 92. Psalm (entitled, A Psalm for the Sabbath) to be sung that day, declareth, that it is a good thing to begin the praises of God early in the morning, and to continue the same until night. That we may know then, how to spend a Sabbath well, declare more particularly how we may bestow the whole time in exercises of holiness; and first begin with the evening preparation. Our care must be over night, Of the evening preparation. that having laid aside all our earthly affairs, we begin to fit ourselves for the Lord's service: that so we may fall asleep, as it were, in the Lord's bosom, and awake with him in the morning. What must be done in the morning when we awake? We are to put away all earthly thoughts, The first duties of the morning. and to take up such Meditations as may most stir up our hearts with reverence and cheerfulness to serve the Lord the whole day after: wherein, first, we are to consider the great benefit of the Lords Sabbath, and so cheer up our hearts in the expectation to enjoy the same. Secondly, to covenant with the Lord, more religiously to sanctify the whole day after. In making of ourselves ready, what are we to do? Rising as early for the Lords service, as we do for our own businesses; and bestow no more time nor care about our apparel, and such like, then needs must: we may then occupy our mind about such matters as be most fit for that time; which ordinarily may be these two. 1. To think upon God's goodness in giving us such apparel, and other necessaries, which many others want: so that we may judge all things we have rather too good for us, then be discontented with any thing we enjoy. 2. Considering how well our bodies be apparelled, and provided for; to seek more to have our souls better apparelled with Christ jesus. Being up and ready, what are we to set ourselves to? We must set ourselves to our morning sacrifice, either alone, or with others, if it may be, some short Prayer for our preparation being used. What Meditations must we here enter into? Two especially: the one, for that which is past; the other, for that which is to come. What for that which is past? To cast our weeks account at least how God hath dealt with us in benefits and chastisements, and how we have dealt with him in keeping or breaking his Commandments, that by both we may find matter to comfort and humble us, to move us to thankfulness for mercies received, and to earnest suit and labour for pardon of our trespasses, and supply of all our necessities. What for that which followeth? To prepare ourselves for the public Ministry, and as it were to apparel ourselves, and make ourselves fit to go to the Court of the Lord of Hosts with his children, and before his Angels. What things are necessary hereunto? 1. A due regard whither we go, before whom, what to do, and what ends, wherewith to honour God, and to receive grace from him. 2. An earnest hunger, so to use the means to God's honour, and our good. 3. True faith, that we shall enjoy our desire. 4. joy and Thankfulness, in the hope of such Blessings. 5. Humility, in regard of our unworthiness. 6. Unfeigned purpose of amendment of life. What must be added unto these? To the Meditations, fervent Prayer must be joined, and Reading, for our furtherance in God's service; and such as conveniently can, are to join together in a Christian Family, to read, pray, and confer, and Governors to instruct their Families in such matters as are then befitting. Having thus spent the time privately, Of the public duties of the Sabbath. what is to be done in public? We are to go to Church in all comely sort, before the public Ministry is begun, and then with all diligence to attend, and to give consent thereunto, and so to take to heart whatsoever shall be brought unto us, that by all the holy exercises we may be edified in all needful graces. The public Ministry ended, what are we to do? We are to occupy our minds on that we have heard, and when we come to place and time convenient, What is to be done after the public Ministry. to set ourselves more especially to make use of it, to ourselves and others pertaining to us, and to water it with our prayers, that it may grow and bring forth fruit. What say you to our diet, and refreshing of our nature on this day? Care would be had, that it be such as every way may make us fitter for holy duties; And to this end, we are to season it with Meditation, and speeches of holy things. How is the afternoon to be spent? 1. The time before the Evening Sacrifice, we are to bestow, either alone, or with others, in such Exercises as may best quicken in us God's Spirit. 2. For the Evening Sacrifices▪ in all respects to behave ourselves as in the Morning, and to continue to the end. 3. This public Ministry fully ended, to keep our minds (in like sort as before) on that we have heard; and so being come home, either alone, or with others, to enter into an examination of ourselves for the whole day. How are we to end the day? 1. With thanks for God's blessings on our labours. 2. Humble suit for pardon of all our faults escaped. 3. Earnest desire of grace, to profit by all, that we may persevere unto the end, and be saved. Do you make any difference betwixt the Sabbath nights, and other nights? Yes: we should lay ourselves down to rest in greater quietness that night, upon the sense and feeling of the former Exercises; so that our sleep should be the more quiet, by how much the former Exercises of that day have been more holy; otherwise we should declare, that we have not kept the whole day so holy to the Lord as we ought. What be the sins condemned in the second part of this Commandment? Generally, Sins to be condemned in respect of the second part of this Commandment. the omission of any of the former duties; and in particular, 1. Idleness, which is a sin every day, but much more on the Lord's day. 2. Profane absence from, or unfaithful presence at God's Ordinances. 3. Neglect of calling ourselves to a reckoning after holy Exercises. 4. Being weary of the duties of the Sabbath, thinking long till they be ended, Amos 8. 5. Mal. 1. 13. What are the helps or hindrances to the keeping of this Commandment? Helps and hindrances to the keeping of this Commandment. We must add to the forementioned duties of remembrance, an ardent endeavour to taste the sweetness of holy Exercises, Psa. 24. 2, 3. & 84. 1. etc. that so we may come to make the Sabbath our delight. 2. We must avoid and abhor all profane opinions, either disannulling the necessity of the Sabbath, or equalling any other day to it, together with such meetings, and Companies, Exercises and occasions, whereby we shall be in danger to be drawn to the unhallowing of the Sabbath day, Ezek. 22. 26. So much of the Commandment: Of the Reason's enforcing obedience to this Commandment. What reasons are used to enforce the same? Four. Whence is the first taken? From equality, 1. Reason. by a secret reason of comparison of the less; That forasmuch as God hath allowed us six days of seven for our affairs, to do our own business in; whether it be labour, or honest recreation, and reserved but one for himself, when as he might most justly have given us but one of seven, and have taken six to himself; we ought not to think it much, to spend the whole seventh day in the service of God. What learn you from hence? The unequal and wretched dealing of most men with God, who by the grant of this Commandment urge usually at their servants hands, the work of a whole day, in every of the six days; yet upon the Lord's day, think it enough, both for themselves, and those under them, to measure out unto the Lord three or four hours only for his service, using one measure to meet the service due unto themselves, and another to meet the service due unto God; which is a thing abominable before God, Pro. 11. 1. And so much the more as the things are greater, and of more value, which they meet with lesser measures. Whence is the second Reason taken? From Gods own right, 2. Reason. who made the Sabbath, and is Lord of it. For the seventh day is the Sabbath of the Lord thy God; This day is his, and not ours. Whence is the third? From the example of God; 3. Reason. That as God having made all things in the six days, rested the seventh day from creating any more: so should we rest from all our works: God himself ceasing from his work of Creation on that day, and sanctifying it, with what joy ought we to imitate our God herein? Gen. 2. 2, 3. Exod. 31. 17. Did God cease from all works on the seventh day? No verily; he did then, and still continueth to do a great work in preferring the things created, joh. 5. 17. What learn you from this? 1. That we be not idle on the Lords day, seeing God's example is to the contrary, but attend upon the Lord's service. 2. That as the Lord preserved on the Sabbath day things created in the six days before, but created none other new: so by his example, we may save things on that day, which otherwise would be lost; but we may not get or gain more. Whence is the fourth and last reason drawn? From hope of blessing; Fourth reason: because God ordained not the Sabbath for any good it can do to him, but for the good of unthankful man; and therefore he blessed and sanctified it, not only as a day of service to himself, but also as a time and means to bestow increase of grace upon such as do continually desire the same; Exodus 31. 13. Esa. 56. 6, 7. What is meant by Sanctifying it? The setting it apart from worldly businesses, to the service of God. What by Blessing? Not that this day in itself is more blessed than other days; but as the acceptable time of the Gospel is put for the persons that receive the Gospel in that time: so by blessing this day, he meaneth that those that keep it shall be blessed; and that by setting it apart, and separating it by this Commandment from other days to be kept holy by public exercises of his holy worship and service, God hath made it an essential means of blessing to them that shall sanctify it as they ought. Wherein shall they be blessed that keep the Sabbath day? 1. In all the holy exercises of the Sabbath, which shall serve for their further increase both of the knowledge and fear of God, and all other spiritual and heavenly graces accompanying salvation. 2. In matters of this life, we shall not only not be hindered by keeping the Sabbath, but more blessed then if we did work that day: as on the other side, the gain on the Lord's day shall by the curse of God melt and vanish away, what show of profit soever it have, and bring some curse or other upon our labours in the week days, which in themselves are lawful and honest. So much of the first Table, concerning our duties to God, the due performance whereof is called Piety: wherein God (as a King or as a Father of an household) doth teach his Subjects or Family their duties towards himself. What is taught in the second Table? Our duties to ourselves and our neighbours: The second Table. the performance whereof is commonly called Justice, or Righteousness; wherein God teacheth his Subjects and Family their duties one towards another. What is the sum of the Commandments of the second Table? Thou shalt love thy Neighbour as thyself. The sum of the second Table. Leu. 19 18. Mat. 22. 39 Or, As you would that men should do unto you, do you unto them likewise, Mat. 7. 12. Luke 6. 31. What general things do you observe belonging to this Table? The generals to be observed in this Table. 1. That it is like unto the first, Matth. 12. 39 and therefore that according to the measure of our profiting in the first Table, we profit also in this. In which respects the Prophets and Apostles do commonly try the sincerity and uprightness in profiting under the first Table, by the forwardness in the second. 2. That the works thereof are in higher or lower degree of good or evil, as they are kept or broken towards one of the household of faith, rather than towards a neighbour, simply, 1 Cor. 6. 8. & 10. 32. Gal. 6. 10. Deut. 22. 2, 3. 3. That out of our bond to our neighbour we draw all our duties to all men, 1 Thes. 3. 12. & 5. 15. reaching them even to the wicked, so far forth as we hinder not God's glory, nor some great duty to others, especially the household of faith; for sometime it may so fall out, that that which men require, (and that otherwise are right) may not be given; as Rahab, though subject to the King of Jericho, might not revile the Spies, but should have failed in her duty, if she had betrayed them at the King's Commandment; and therefore in this case she did well in preferring the obedience she owed to God, before the duty she owed to man, Josh. 2. 3. In like case also jonathan revealing his Father's counsel unto David, and preferring the greater duty before the lesser, did well, 1 Sam. 19 3. So we owing a greater duty to our Country, then to our natural kindred, must rather refuse to relief them, if they be Traitors, then suffer any hurt to come to our Country. But what if two have need of that which I can give but to one only? I must then prefer those that be of the household of faith, before others, Galat. 6. 10. and my kinsmen, and those that I am tied unto by a special bond, before strangers, john, Chap. 1. v. 14. Acts 10. 24. What are we specially forbidden to do by the Commandments of the second Table? To do any thing that may hinder our neighbour's dignity, in the fifth; Life, in the sixth; Chastity, in the seventh; Wealth, in the eighth; or good Name, in the ninth; though it be but in the least secret motions and thoughts of the heart, unto which we give no liking nor consent: for unto that also the last Commandment doth reach. How are these six Commandments of the second Table divided? Into such as forbid all practice, Division of the second Table. or advised consent to any hurt of our neighbours; and such as forbid all thoughts and motions of evil towards our neighbour, though they never come to advised consent of the Will. The first five Commandments do concern such things as come unto consent, and further; the last, such as come not unto consent at all. How are those five Commandments of the first sort divided? Into those that concern special duties to special persons: and those that concern general duties, to all those duties which concern special persons, are commanded in the first; those that generally concern all men, either in their life, chastity, goods, or good name, are enjoined in the four Commandments following. What gather you hence? That we are to distinguish between duties and duties; between sin and sin, done towards men; and that to offend principal persons, and such unto whom we are in special manner obliged, is greater sin, because God hath singled out this one Commandment for these persons. What are the words of this Commandment, which is the fifth in order? Honour thy Father and thy Mother, The fifth Commandment. that thy days may be long upon the Land which the Lord thy God giveth thee, Exod. 20. 12. What is to be considered in these words? 1. The Commandment. 2. The Reason. What is the meaning and scope of this Commandment? That the equality of men's persons and places in whatsoever estate, Natural, The meaning and scope of the fifth Commandment. Civil, or Ecclesiastical, and with whatsoever relation to us, be duly acknowledged and respected; for it requireth the performance of all such duties, as one man oweth unto another, by some particular bond, in regard of special callings and differences, which God hath made between special persons. What be these special persons? Either in Equals, or Superiors and Inferiors; for this Commandment enjoineth all due carriage of Inferiors to their Superiors; and by consequent also of Superiors to their Inferiors; and likewise by analogy, of equals among themselves, under the sweet relation betwixt Parents and Children, or betwixt brethren of the same family, and the general duty of honour. What are Equals? They be equal in gifts, either of Nature or Industry, as brethren in a family, Citizens in a Commonwealth, Pastors in a Church, etc. What is required of Equals? That they live equally amongst themselves, The duty of Equals. loving one another, and affording due respect to each other, Rom. 12. 10. that they live together sociably and comfortably, preferring each other before themselves, and striving to go one before another in giving honour, 1 Pet. 2. 17. & 5. 5. Eph. 5. 21. Phil. 2. 3. that they be faithful one to another. What is here forbidden? Want of Love, Incivility, Strife, and Vainglory; whereby they seek to advance themselves one above another, and to exalt themselves above their fellows, Phil. 2. 3. Matth. 23. 6. What are Superiors? They be such as by God's ordinances have any preeminency, What are Superiors. preferment, or excellency above others, and are here termed by the name of Parents, 2 Kings 2. 12. & 5. 13. & 6. 21. & 13. 14. 1 Cor. 4. 15. Col. 3. 22. to whom the first and principal duties required in this Commandment do appertain, Eph. 6. 1, 2. Why are all Superiors here called by the name of Parents? 1. For that the name Parents being a most sweet and loving name, men might thereby be alured the rather to the duties they owe, whether they be duties that are to be performed to them, or which they should perform to their inferiors. 2. For that at the first and in the beginning of the world, Parents were also Magistrates, Pastors, Schoolmasters, etc. How doth this agree with the Commandment of Christ, Mat. 23. 7, 8, 9 that we should call no man Father or Master upon earth? Very well; for there our Saviour meaneth only to restrain the ambitious Titles of the Pharisees in those days, who desired not only so to be called; but that men should rest in their authority alone for matters concerning the soul. Who are Inferiors; comprehended here under the name of Children? Such as (by the Ordinance of God) are any way under Superiors, Who are Inferiors. who are principally and in the first place, to perform the duties required in this Commandment. Why is the Commandment conceived in the name of Inferiors? Because their duties are hardest obeyed in all estates. What is here contained under the name of Honour? Not only Cap and Knee, What it is to honour. but every particular duty, according to their particular estates, Mal. 1. 6. Why are these duties comprehended under the word Honour? Because it adds an ornament and dignity unto them. What is the Honour that Inferiors owe to all Superiors in general? 1. Reverence in heart, word, and behaviour, Leu. 19 3. Eph. 6. 1. 5. For the reverence of the mind is to be declared by some civil behaviour, or outward submission; as of rising before them, and of giving them the honour of speaking first, etc. Leu. 19 32. job 29. 8. & 32. 6, 7. 2. Obedience to their counsels. 3. Prayer to God for them, with giving thanks, 1 Timothy 2. 1, 2. 4. Imitation of their Virtues and Graces, 2 Timothy 1. 5. & 4. 9 & 8. 9 What contrary sins are here forbidden? 1. Want of Reverence, inward, or outward. 2. Despising of Superiors, jude v. 8, 9, 10. Prov. 30. 11. 3. Neglect of Prayer and other duties. What is the duty of all Superiors towards their Inferiors? That they answerably afford unto them love, Duties of Superiors. blessing according to the power they receive from God, Heb. 7. 7. & 11. 20. Gen. 9 25, 26, 27. good example for their imitation, Titus 2. 7. and that they so carry themselves, as that they may be worthy of the honour that is given them, Eph. 6. 4. 9 What are the contrary vices? Want of love, failing in Prayer, and in giving good example, dishonouring their places by unseemly and indiscreet carriage, Tit. 2. 15. 1 Sam. 2. 23. How many sorts of Superiors are there? Two: The divers sorts of Superiors. Without Authority; and with Authority. Who are Superiors without Authority? Such as God hath by age only, or by some supereminent gifts lifted above others; whether they be of the body, as strength and beauty; or of the mind, as wit and learning; (which are most to be honoured) or of outward state and wealth, 1 Sam. 25. 8. and Nobility; in which respect, although brethren be equal, yet by age the elder is superior to the younger; and the man, in regard of Sex, is above the woman; and he that is skilful, before him that hath no skill. Who are inferior to such? They who are younger and of meaner gifts, The duties of aged persons. whether of nature, or of grace, or of such as are gotten by exercise. What is our duty towards such Superiors? To acknowledge the things wherein God hath preferred them before us; and to respect and regard them, according to their graces and gifts. What is the duty of them that are Superiors in years? They are by grave, wise, and godly carriage of themselves, to procure reverence unto themselves; on the one side, avoiding lightness and variableness; on the other, too much severeness and austerity. What are the duties to be performed towards Aged persons? To rise up before the hoary head, Duties of the younger unto them. and honour the person of the aged, Leu. 19 32. to give them the way, etc. in regard their age is honourable; yet men that have a place of pre-eminency given them of the Lord, may keep their places. What is the contrary sin forbidden? Despising, or disregarding of the Aged. What is the duty of such as are Superiors in knowledge, and other graces? To use their skill, Superiors in knowledge. and other graces so, as others may be benefited by them, 1 Pet. 4. 10. What is our duty towards them? To give them the due approbation; to wait for their words, and give ear unto their speeches, Job 32. 11. 16. as being wiser than ourselves; to profit by their gifts, and to make our benefit of their good graces, so far as our calling will suffer. What is the contrary sin? Not acknowledging, nor reverencing, nor imitating the graces of their Superiors. Who are the Superiors with Authority? Superiors in Authority. Such as by special Office, and Calling, have charge over others. What are the Inferiors? Such as be committed unto their charge. What general duty is there between the Superiors and Inferiors of this sort. To pray more especially one for another, 1 Tim. 2. 1. Psal. 20. Psal. 21. Gen. 24. 12. Psal. 3. 8. and 25. 22. & 28. 0. Duties of Inferiors to those that are in Authority. What is required of the Inferiors? Besides thankfulness, fidelity, Tit. 2. 10. there is specially required subjection and obedience, Rom. 13. 1. What is Subjection? An humble and a ready mind to submit ourselves to their Government, who are set over them, in acknowledging the necessity of their power in governing them, Rom. 13. 1. Tit. 3. 1. 1 Tim. 6. 1. What is Obedience? A voluntary and hearty doing of that which the Superiors command, Eph. 6. 1. 5, 6, 7. Col. 3. 20. Heb. 13. 7. or patient suffering, that they shall inflict upon them; albeit it should be either without just cause, or somewhat more excessively than the cause requireth, Heb. 12. 9, 10. 1 Pet. 2. 19, 20. Is there no restraint of this obedience? None, saving that which we owe unto God; in regard whereof, our obedience to them must be in the Lord; that is, only in lawful things; otherwise we are in reverence to refuse and allege our duty unto God for a warrant. Rom. 1. 30. Eph. 5. 24. & 6. 1. 1 Sam 22. 17. Judg. 8. 6. & 8, 9 What contrary sins are here condemned? Disobedience, and neglect of humble submission to our Superiors commandments and corrections, Rom. 1. 30. judg. 8. 6. 8, 9 What is the duty of Superiors in Authority towards their Inferiors? To protect and support such as are committed unto them, Duties of Superiors in authority. Epes. 5. 23. Rom. 13. 4. To provide good things for the body and the soul, Matth. 7. 9, 10. To command things that are good and profitable for the Inferiors, governing them prudently, and after an holy manner, not as Tyrants, but as those that have a Governor above them, to whom they shall give an account, Ephes. 6. 9 and as those who rule over such as have a title unto, and shall be partakers of the same glory which themselves look for, 1 Pet. 3. 7. In what things doth this government consist? In two: Direction, and recompense of Reward. Wherein consisteth Direction? In Word and in Deed. What must be done by word? They must instruct and command them in the things which pertain to God, and to their special callings, Eph. 6. 4. Gen. 18, 19 Must every Superior in authority be careful for the instruction of those that be under him in the things of God? Yes verily: and herein God hath declared his singular care of the everlasting good of men, who hath therefore commended the care of Religion to so many, to the end they might be so much the more assuredly kept in the fear of God. What is direction by Deed? Good example; whereby in their life, conversation, and experience, they are to go before their Inferiors, that thereby they may be provoked to follow them. What is Recompense? It is either a cheerful reward for well-doing, or a just chastisement for evil; both which should be answerable in proportion to the deed done. What is the sin contrary hereunto? Abuse of this Authority, through too much lenity, 1 Sam. 2. 23. or severity, Eph. 6. 4. 9 How many kinds of Superiors are there with Authority? Kind's of Superiors in Authority. Two: private and public; and consequently, so many inferiors. Who are private Superiors and Inferiors? They are either in the Family, or in the Schools. What is the duty of Superiors in the Family? 1. To provide for the Household, Superiors in the Family, and their duties. the things belonging to their soul, by a familiar catechising, and examination, and to go before them in prayer accordingly; the Housholder being therein to be the mouth of his Family. 2. To provide the necessaries belonging to this present life; as food and raiment, both sufficient and agreeable to every one's place, and estate, Gen. 18. 6, 7, 8. Prov. 27. 23, 24, 25. & 31. 15. 1 Tim. 5. 8. with convenient government. What is the duty of Inferiors in a Family? Inferiors in the Family, and their duties. To submit themselves to the order of the House, and according to their places and gifts, to perform that which is commanded by the Governors thereof, for the good of the Household, Gen. 39 2, 3, 4. What are the differences of Superiors and Inferiors in a Family? They are either natural, as Husband and Wife, Parents and children; or otherwise, as Masters and servants. What are the common duties of the Husband and Wife one towards another? Mutual and conjugal love one towards another; Duties of Husbands & wives. yet so, as the Word presseth love at the Husband's hands, more than at the Wives, because men are commonly more short of that duty, Eph. 5. 25. Wherein must this Conjugal Love be declared? 1. By mutual help, Gen. 2. 18. 2. By due benevolence, 1 Cor. 7. 3. except by consent for a time, that they may give themselves to Fasting and Prayer, 1 Cor. 7. 5. 2 Sam. 11. 11. What are the sins common to the Husband and the Wife? 1. Want of Love. 2. Bewraying one another's infirmities. 3. Discovering each others secrets. 4. jealousy. 5. Contention. What is the duty of the Husband towards his Wife? Duties of the Husband. 1. In an entire love unto her, to cherish her, as he would cherish his own flesh, and as Christ doth his Church, Eph. 5. 2. To provide for her that which is meet and comely, during his life; and then also, that she may be provided for after his death, if it so fall out. 3. To protect her, and defend her from all evil. 4. To dwell with her, as one of knowledge, 1 Pet. 3. 7. 5. To give honour to her, as the weaker vessel, ibid. that is, to bear with her infirmities. 6. To govern and direct her. What be the special sins of the Husband? 1. Not to dwell with his Wife. 2 Neglect of edifying her by instruction and example. 3 Denying her comfortable maintenance, and employment. What is the duty of the Wife to the Husband? The duties of the wife. 1 Subjection in a gentle and moderate kind, and manner, Eph. 5. 22. For albeit it be made heavier than it was from the beginning, through their transgressions, yet that yoke is easier than any other domestical subjection. 2 Obedience, wherein Wives are oft short, as Husbands in love, Eph. 5. 33. 1 Pet. 3. 1. 6. 3 She must represent (in all godly and commendable matters) his Image in her behaviour, that in her a man may see the wisdom and uprightness of her husband, 1 Cor. 11. 7. 4 She must be an helper unto him, Gen. 2. 18. as otherwise, so by saving that which he bringeth in, Prov. 31. 11, 12. 1 Tim. 3. 11. Finally, she must recompense her husband's care over her, in providing things necessary for his household, and do good for her husband all the days of her life, Prov. 31. 12. that so he may be unto her, as it were a veil and covering before her eyes, Gen. 20. 16. What be the sins of the Wife, in respect of her Husband? 1 Failing in reverence, which appeareth in froward looks, speeches or behaviour. 2 Disobedience in the smallest matters. 3 Disregard of her husband's profit. What duties come in the next place to be considered? Those of natural Parents, Duties of Parents. who are specially mentioned in this Commandment: whereunto also, are to be reduced, all in the right line ascended, and their colaterals, as also Fathers in law, and Mothers in law. What are the duties of natural Parents towards their Children? They are either common to both Parents, or particular to either of them. What are the common duties of both Parents? They do either respect the things of this life, or of that which is to come. What care are they to have of the Souls of their Children, to fit them for the life to come? 1 To make them Members of the visible Church by Baptism. 2 They are to Catechise and instruct them in religion, as they are able to receive it, and to bring them up in Nurture, and the fear of God, Ephes. 6. 4. 3 They are to pray to God for to bless them, and guide them in his fear. What is required of them for the things of this life? 1 To mark the wits and inclinations of their Children, and as far as their own ability will reach, to apply them accordingly in due time, to some good honest and godly calling, that so being trained up in such a trade, as they are fittest for, they may not afterwards live idly without any calling, Gen. 4. 2. Prov. 20. 11. 22. 6. 2 To provide for them a godly marriage (if it please God) in time convenient, 1 Corinthians 7. 36. 3. Not only to maintain them during their abiding in their house, but also to lay up and provide somewhat for them, that they may live honestly afterwards: and therefore are they to distribute their goods among their children; and what they have received from their Ancestors, to leave the same (where it may be done lawfully) to their posterity, 2 Cor. 12. 14. 2 Chro. 12. 3. Prov. 19 14. What special regard is here to be had by Parents to the eldest Son? That sith God hath honoured him with that dignity, as to be their strength, Gen. 49. 3, 4. he should also be honoured by them (at the least) with a double portion, Deut. 21. 17. as by the rest of the brethren with honour, yet so as he fall not from his honour by some horrible sin, Gen. 49. 4. What be the common sins of Parents? 1. Negligence in not instructing their children betimes. 2. Not correcting them till it be too late, Sins of Parents. or doing it with bitterness, without compassion, instruction, and prayer. 3. Giving them ill example. 4. Neglect in bringing them up in some lawful calling. 5. Not bestowing them timely and religiously in marriage. 6. Light behaviour towards them, and too much familiarity with them, whereby they become vile in their eyes. 7. Loving beauty, or any outward parts, more than God's Image in them. What is required of the Father in particular? To give the name unto the child, Gen. 35. 18. Luke 1. 62, 63. For notwithstanding the mothers have sometimes given the names, yet that hath been by the Father's permission. What special duty is laid upon the Mother? To nurse the child, if she be able, Gen. 21. 7. 1 Sam. 1. 23. Lam. 4. 3, 4. 1 Thes. 2. 7, 8. 1 Tim. 2. 15. & 5. 10. So much of the duty of Parents to their children: What is the duty of Children towards their Parents? It is either general, or special, viz. in the case of marriage. What are the general duties? Duties of children towards their Parents. 1. To reverence them, and to perform careful obedience to them in all things that they command; by the example of our Saviour, who was subject to his Parents, Luke 2. 51. 2. To pray for them. 3. To carry themselves, while they are under their Parent's tuition, and after they are parted from them, as they may cause their Parents (in their good bringing up) to be commended, Prov. 10. 1. & 17. 25. & 31. 28. 4. To be an aid unto them as well as they be able, and to help them with their bodies when they are in distress, Ruth, Chap. 1. ver. 16. 17, 18. 5. To repay their Parents care over them, by being ready to relieve them, if they stand in need of relief, and want any thing wherewith God hath blessed them, 1 Tim. 5. 4. Gen. 45. 11. & 47. 12. What be the contrary sins of Children, in respect of their Parents? 1. Disobedience. 2. Murmuring at their Parents chastisements. 3. Contemning them for any default of body or mind. 4. Unthankfulness, in not relieving them, not standing for their deserved credit, etc. What is the special duty of Children to their Parents in case of marriage. That they ought not so much as attempt to bestow themselves in marriage without their Parent's direction, and consent, especially daughters, Gen. 24. & 21. 21. & 27. 46. & 28. 9 judges 14. 2. 1 Cor. 7. 36, 37, 38. What reason have you to persuade children to this duty? That seeing their Parents have taken such great pains and travel in bringing them up, they should reap some fruits of their labours in bestowing of them. Besides, they should give them this honour to esteem them better able, and more wise to provide for their comfortable marriage than themselves are. Is this duty required only of Children to their natural Parents that begat them? No; It is also in some degree required of children to their Uncles and Ants, or to any other under whom they are, and that be in stead of Parents unto them, when their Parents are dead, Esther 2. 10. 20. Ruth 2. 18. 23. What is the duty of Masters towards their servants? 1. To deal honestly and justly with them, Duties of Masters towards their Servants. leaving off threatening, remembering they have a Master in heaven, Col. 4. 1. Eph. 6. 9 2. To have a care to instruct and catechise them, and to teach them the fear of the Lord. 3. To teach them their Trades and Occupations, that they may be bettered for being in their family. 4. To allow them fit wages for which they have covenanted with them, that they may live honestly; for the labourer must have his hire. 5. To reward them plentifully, and to recompense their service when they part from them, according as the Lord hath blessed them by their labour, Deut. 15. 13, 14. & 24. 14, 15. What are the sins of Masters? 1. unadvised entertainment of sinful servants. 2. Negligence in not instructing them, in the fear of God, and in some lawful calling, and not using religious exercises with them. 3. Not admonishing or correcting them, or doing it in an ill manner, grieving more when they fail in their business, then when they are slack in God's service. 4. Giving them ill example, and using light behaviour before them. 5. Detaining their wages from them, and not recompensing their labours by giving them a due reward when they are with them, and when they part from them. 6. Neglect of them in sickness, unjust stopping of their wages for that time. 7. Not relieving them (if they be able) in their age, who have spent their youth in their service. What is the duty of Servants to their Masters? 1. To reverence and obey them in all things agreeable to the word. Duties of servants towards their Masters. 2. To pray for them that God would guide their hearts. 3. To learn all good things from them. 4. To be faithful, and not prodigal in spending their goods. 5. With care and faithfulness, (as in the presence of God) to bestow themselves wholly (at the times appointed) in their Master's business, doing their work not only faithfully, and with a single eye, but also diligently, Gen. 24. 10, 11, &c Eph. 6. 5, 6, 7. What are the sins of Servants in respect of their Governors? 1. Contempt, and Disobedience. 2. Murmuring at their corrections, though unjust. 3. Idleness in their Calling. 4. Unthriftiness, and unfaithfulness in dealing with their Master's goods and affairs. 5. Stealing and privy defrauding of them. 6. Eye-service, Eph. 6. 6. Who are Superiors and Inferiors in the Schools? Tutors and Schoolmasters are the Superiors; Pupils and Scholars the Inferiors; whose duties are to be gathered by proportion out of those of Fathers and Children, Masters and Servants in the Family. Hitherto of Superiors and Inferiors, which are more private: who are the public? Such as govern, Public Superiors, and their duties. and are governed in the Church and Commonwealth. What is the duty of such Superiors? To procure the common good of those, of whom they have received the charge; forgetting (to that end) themselves, and their own private good, so oft as need shall require, Exod. 18. 13. 2 Sam. 24. 17. Matth. 11. 2. 1 Thes. 2. 7, 8, 11. What is the duty of Inferiors to their public Superiors? To minister charges, and other things necessary for the execution of their offices, and to their power to defend them in the same, Rom. 13. 6, 7. Gal. 6. 6. 1 Tim. 5. 17, 18. 1 Cor. 9 4, 5, 6, 7, 9, 11, 13. How many sorts be there of public Superiors? Two; The sorts of public Superiors. Ecclesiastical, and Civil: the former whereof are (as it were) Divine, the other are called Humane Creatures, 2 Kings 2. 3. 1 Tim. 2. 2. 1 Pet. 2. 13, 14. Why do you call the Ministers of the Church Divine Creatures? Because they are precisely in their kinds, number, and orders, set down in the word of God. Why call you the other Humane Creatures? Because, notwithstanding they are appionted of God, and such as without them neither Church nor Commonwealth can stand; yet are not their kinds, and number, and Order so appointed of God, but that men may make more or fewer, of greater authority or less, according as the occasion of places, times, or the disposition of peoples, do require. Who are the Superiors in the Church? Superiors in the Church & their duties. All Ecclesiastical Governors, and the Ministers of the Word especially, 1 Tim. 5. 17. Who are under the Government? All Christians and Professors of Religion. What is the Ministers duty to the people? 1 To be faithful and painful in dispensing to them the will of God, (and not their own fancies, or the inventions of men) instructing them sincerely in the way of salvation, and breaking unto them the daily bread of life, 2 Tim. 4. 1, 2. Acts 20. 26. 2 To comfort and strengthen the weak. 3 To be an example unto all, in life and conversation. What be the sins of Ministers? 1 Slackness in Preaching. 2 Unprofitable or hurtful teaching. 3 Giving ill example. What is the duty of the people to their Ministers? The people's duty to their Ministers. 1 To hear them willingly, Mat. 10. 14. 2 To submit themselves to all that they shall plainly and directly teach them out of the Word of God. Heb. 13. 7. 17. 3 Frankely and freely to make provision for them, that there be no want, Gal. 6. 6. 1 Tim. 5. 17, 18. 1 Cor. 9 4, 5. etc. What be the sins of the people, in regard of their Ministers? 1 Disobeying and opposing against their Doctrine. 2 Denying them competent maintenance. 3 Not standing for them when they are wronged. Who are Superiors in the Commonwealth? Superiors in the Commonwealth. All Civil Magistrates, whether they be Supreme, as Emperors and Kings, or inferior Governors under them, 1 Pet. 2. 13, 15. whereunto are to be referred the General in the Field, and Captains in War, as also in Courts, Advocates are Fathers to their Clients. Who are under the Government of the Civil Magistrates? All persons and Subjects in the Realm, City or State, where they are Governors, Rom. 13. 1. What are the duties of Kings and inferior Magistrates in the Commonwealth? They are twofold; First, in respect of God's matters; Secondly, in regard of civil affairs, 1 Tim. 2. 12. The former whereof regardeth the good of the souls, the latter, of the bodies of their Subjects. What is the Civil Magistrate to do in God's matters, and for the Souls of the Subjects? 1 He should pray for them that God would make their hearts obedient unto him. 2 He should see that God be honoured in his Dominions, that abuses in Religion be reform, and the truth promoted and maintained, after the example of David, Solomon, Hezekiah, josias, and other good Kings, 2 Cro. 14. 3, 4. & 15. 12, 15. & 17. 6, 9 3. He should plant the sincere preaching of the Word among his subjects; that so they may be more obedient unto him: And take care that the good things already taught and established, may be done as God hath appointed. He is not to make new Laws of his own for Religion; but to see those Ordinances of Religion which are grounded upon the Word of God, duly established and preached, that so God may be truly served and glorified; and the Church within his Realms, and under his government, may under him lead a quiet and peaceable life, in all goodliness and honesty, 1 Tim. 2. 2. For he who neglecteth this duty unto God, shall never perform his duty to man, how politic soever he seem to be. What is the Magistrate especially to perform, The Magistrate's duty in civil affairs. in respect of civil affairs? 1. He must look to the peace of the Commonwealth, over which he is set, 1 Tim. 2. 2. defending his subjects from their enemies, and preserving their lives in war and peace, and suppressing murderers, robbers, and all outrageous persons. 2. He must not only maintain peace, but also honesty; that by him we may not only lead a peaceable life, but also an honest, 1 Tim. 2. 2. where specially he is to provide, that all uncleanness be removed. 3. He must see that justice be duly executed, Psal. 72. 2, 4. and that the Ministers thereof give judgement speedily in matters belonging to their judgement. 4. He must take order, that every man may enjoy his own, Psal. 72. 4. 5. He must cherish the good, and discountenance the bad, and take order that Malefactors may be punished, and well doers may be encouraged, Psal. 72. 4, 7. Rom. 13. 3, 4. What is the sin of Magistrates? Carelessness in performing those former duties. What is the duty of Subjects to their Magistrates? The duties of Subjects towards their Magistrates. 1. To pray for them, that God would rule their hearts by his holy Spirit, that under them we may lead a quiet and peaceable life in all godliness and honesty, 1 Tim. 2. 1, 2. 2. To help them with our goods, paying willingly, customs, tax, and tribute, due to them, Mat. 22. 17, 21. Rom. 13. 6, 7. which condemneth the popish Clergy, that detract this Tribute. 3. To adventure our lives for them in war and peace, 2 Sam. 21. 16, 17. and 23. 15, 16. 4. When they do us wrong not to rebel, but endure it patiently; for it is better to suffer for well doing then for evil. 5. To be obedient and dutiful unto them, and to obey their Laws in the Lord. Do their Laws bind the Conscience? As far as they are agreeable with the Laws of God, the do; but otherwise they do not: for there is but one Lawgiver, who is able to save, and to destroy, Jam 4. 12. What learn you out of the former? That Drunkards, Thiefs, Murderers, etc. break both this Commandment, and that other under which those sins are principally contained. What out of the latter? That the Papists are to be condemned, who hold that the Pope's Laws do bind the conscience. What be the sins of Subjects? 1. Disobedience, and Rebellion. Refusing and repining to pay deuce. Hitherto of the duties of Superiors, Of the helps and means enabling us to keep this fifth Commandment. Inferiors, and Equals: Show now what are the helps of the obedience of this Commandment. They are either common to all, or proper to Inferiors and Superiors. What is common to all? There must be endeavour to nourish and increase a natural Affection, Rom. 12. 10. Humility, Rom. 12. 16. and Wisdom to discern what is good and fitting for our own and others places, Rom. 13. 7. What is proper to the Inferiors? He must see God in the place and authority of his superiors, Rom. 13. 1. setting before his eyes the dreadful threatenings, and example of God's vengeance on the seditious and disobedient, Eccles. 10. 8. What is proper to the Superiors? He must be the same to his Inferiors that he would have Christ to be unto himself, Eph. 6. 9 remembering the tragical ends of Tyrants and Usurpers. What hindrances of these duties are to be avoided? 1. Self-love, Hindrances to these duties here commanded. which maketh men unfit, either to rule, or to obey; 1 Tim. 3. 2, 3, 4. 2. Partial inquiry into the the duties of others towards us, joined for the most part with the neglect of our own, Eccles. 7. 23, 24. 3. The fury of the Anabaptists. 4. The company of seditious persons, and despisers of government. Prov. 24. 21, 22. What is the reason annexed to this Commandment? Of the reason annexed to the fifth Commandment. That thy days may be prolonged, and that it may go well with thee in the Land which the Lord thy God giveth thee, Deut. 5. I6. What is taught in this reason? That God moveth the hearts of Superiors, to promote the good estate of Inferiors; for so also do the words sound, Exodus 20. 12. that they may prolong thy days: besides the providence of God to the obedient, which is far above all experience of men's provision. What is the sum of this promise? The blessing of long life and prosperity to such as by keeping this Commandment shall show that they regard the Image and Ordinance of God, Eph. 6. 1, 2, 3. Rom. 13. 1, 2. Have not the other Commandments this promise? No, not expressly; which showeth that a more plentiful blessing in this kind followeth from the obedience of this Commandment then of the other that follow. Hence it is called by the Apostle, the first Commandment with promise; Eph. 6. 2, 3. it being the first in order of the second Table, and the only Commandment of that Table, that hath an express promise, and the only Commandment of the Ten, that hath a particular promise. But how is this promise truly performed, seeing some wicked men live long, and the godly are taken away in the midst of their time? 1. The Lord performeth all temporal promises, Of the promise of long life, & how performed so far forth as it is good for us; and therefore, the godly are sure to live so long as it shall serve for God's glory, and for their own good; but the wicked live to their further condemnation, Isa. 56. 20. 2. It is enough, that the promises of this life be performed for the most part. 3. What loseth the obedient child? what injury is done unto him, who being taken out of this life, is recompensed with a better? or what breach of promise is in him that promiseth silver, and payeth with gold, and that in greater weight and quantity? As for the wicked, they gain nothing by their long life, receiving by means thereof, hereafter, judgement in hell. Doth not the Lord oftentimes revenge the breach of his Commandment, even in this life? Yes: 1. Upon the Parents, who have been ungracious themselves, in giving unto them ungracious and disobedient children. 2. Upon the Children themselves, who are sometimes immediately stricken from Heaven, and sometimes punished by the Law of the Magistrate. So much of the fifth Commandment, concerning all special duties to special persons: What are the general duties in the Commandments following, which come at least to consent? They are either such as concern the person itself of our Neighbour in the sixth, or such as concern the things that belong to his person: as his chastity in the seventh, his goods in the eighth, and his good name in the ninth Commandment. What are the words of the sixth Commandment? The sixth Commandment. Thou shalt not murder, Exod. 20. 13. What is the sum and meaning of this Commandment? That the life and person of man (as being the Image of God) be by man not impeached, The sum & meaning of the sixth Commandment. but preserved, Gen. 9 5. And therefore, that we are not to hurt our own persons, or the person of our Neighbour, but to procure the safety thereof, and to do those things that lie in us, for the preservation of his, and our life and health, 1 Tim. 5. 23. What is forbidden in this Commandment? All kind of evil, The Negative part. tending to the impeachment of the safety, and health of man's person, with every hurt done, threatened, or intended, to the soul or body, either of ourselves, or of our Neighbours. What is required in this Commandment? All kind of good, The Affirmative part. tending to the preservation of the welfare of man's person; that we love and cherish both the soul and body of our Neighbour, as we would and ought to do our own, Heb. 3. 13. Jam. 1. 27. Phil. 2. 12. Eph. 5. 29. For some of the duties here enjoined, concern our own person, some the person of our neighbour. What be those duties that do concern our own persons? The duties respecting our persons. They are either such as ought to be performed by us in our own life time, or when we are ready to depart out of this world. What are the duties we are to perform towards our own selves in our life time? They respect either the welfare of our souls, or of our bodies. What are the duties that respect the welfare of our souls? 1. To use the means of grace, Duties respecting our souls, 1 Pet. 2. 2. 2. Diligence to finish our salvation, Phil. 2. 12. and to make our election sure by the fruits of faith, 2 Pet. 1. 10. 3. To reject evil, and approve that which is good, Psal. 1. 11. Prov. 1. 10. 15. 4. To imitate the example of good men, and not to take scandals given by others. 5. To follow our vocation diligently. What be the contrary vices forbidden? Cruelty to our own souls; The contrary vices forbidden. by, 1. Rejecting the food of spiritual life, by not hearing, Prov. 28. 9 or not obeying the Word, Jam. 1. 22. 2. Corrupting, or perverting it by itching ears, 2 Tim. 4. 3. or unstable minds, 2 Pet. 3. 16. 3. Want of knowledge, Prov. 4. 13. & 8. 35, 36. Host 4. 6. especially when people have had the ordinary means appointed of God for obtaining the same, either of their own, or of others, which they might have been partakers of. 4. Sin, especially gross sins, Prov. 6. 32. and 8. 36. and obstinacy in sinning, Rom. 2. 5. Tit. 3. 11. 5. Following of evil counsel, and evil examples, and taking of scandals. 6. Neglecting of our vocation. What be the things that respect the welfare of our bodies? 1. Sober and wholesome diet, Duties respecting our bodies. 1 Tim. 5. 23. 2. Help of Physic, when need is: so that it be after we have first sought unto God, 2 Chron. 16. 12. 3. Using honest recreation, whereby health may be maintained, Judg. 14. 12. 4. Preventing unnecessary dangers. 5. Giving place to the fury of another, as Jacob did to Esau, by his mother's counsel, Gen. 27. 43, 44. What be the contrary sins forbidden? The contrary vices forbidden. 1. Immoderate worldly sorrow, as the Apostle saith, worketh death, 2 Cor. 7. 10. 2. Malice and envy, which maketh a man a murderer of himself, as well as of his Neighbours; for (as the Wise man noteth) Envy is the rottenness of the bones, Prov. 14. 30. 3. Neglect either of wholesome diet, or of exercise, and honest recreation, or of physic, to preserve or recover health: For we must not think, that there are no more ways to kill a man's self, but with a knife, etc. 4. Drunkenness and surfeiting, eating and drinking out of time, Prov. 25. 16. Eccles. 10. 16, 17. or spending one's self by unchaste behaviour, Prov. 5. 11. and 7. 22, 23. All which are enemies to the health and life of man. 5. Lancing or whipping our flesh, 1 King. 18. 28. Colos. 2. 23. Ephes. 5. 29. as Idolaters use to do, or otherwise wounding ourselves. 6. Capital crimes, 1 King. 2. 23. 7. Unnecessary dangers. 8. Not giving place to the fury of another. 9 Refusing the means of life. 10. Self-murder, 1 Sam. 31. 4. 2 Sam. 17. 23. Mat. 27. 5. Acts 16. 27, 28. What are we to do at the time of our departure out of this life? Duties respecting the time of our departure. 1. With willingness we must receive the sentence of death, when God shall utter it, 2 Cor. 1. 9 2. We must then resign our charge in Church and Commonwealth, or Family, into the hands of faithful men, Numb. 27. 16. 2 Chron. 28. 1, etc. 3. We must resign our souls to God in Christ, Psal. 31. 5. with confidence of his love, though he kill us, Job 13. 15. of the remission of our sins, and our resurrection unto immortality, Job 19 25. etc. 2 We must leave our body to the earth, as a pledge, in time to be resumed, giving order for the comely and Christian burial thereof, Gen. 49. 29. 1 King. 13. 31. Hitherto of the duties that concern our own persons: What are they that do respect our Neighbour? They likewise are to be performed unto him, Duties respecting our Neighbour while he liveth. either while he is alive, or after his death. What are the duties belonging to our Neighbour while he liveth? They are partly inward, partly outward. What are the inward? To love our neighbours as ourselves, Inward duties respecting our affections. to think well of him, to be charitably affected towards him, and to study to do him good, in respect that we are all the creatures of one God, and the natural children of Adam; for which end we are to cherish all good affections in our hearts: What be those good affections here required? 1. Humility and kindness, proceeding from a loving heart to man, as he is man, Rom. 12. 10. Eph. 4. 32. 2. A contentment to see our brother pass and exceed us in any outward or inward gifts or graces, with giving of thanks to God for endowing him with such gifts. 3. Compassion and fellow-feeling of his good and evil, Rom. 12. 15, 16. Heb. 13. 3. 4. Humility. 5. Meekness. 6. Patience, long-suffering and slowness to anger, Eph. 4. 26. 1 Thes. 5. 14. 7. Easiness to be reconciled, and to forget wrong done unto us, Eph. 4. 32. 8. A peaceable mind, careful to preserve and make peace, Rom. 12. 18. 1 Thes. 5. 13. Matth. 5. 9 What is required for preservation of peace? Duties respecting the preservation of peace. 1. Care of avoiding offences. 2. Construing things in the best sense, 1 Cor. 13. 7. 3. Parting sometime with our own right, Gen. 13. 8, 9 4. Passing by offences, and patiently suffering of injuries lest they break out into greater mischief. What are the inward vices here condemned? The consenting in heart to do our neighbour harm, Evil passions opposite to these duties. with all passions of the mind, which are contrary to the love we owe to him. What be those evil passions? 1. Anger, either rash, or without cause; or passing measure, when the cause is just, Matth. 5. 21. 22. Eph. 4. 26. 31. 2. Hatred and malice, which is a murder in the mind, 1 joh. 3. 15. 3. Envy, whereby one hateth his brother, as Cain the murderer did, for some good that is in him, james 3. 14. Prov. 14. 30. 1 john 3. 12. 4. Grudging and repining against our brother, which is a branch of envy, 1 Tim. 2. 8. 5. unmercifulness and want of compassion, Rom. 1. 31. Amos 6. 6. 6. Desire of revenge, Rom. 12. 19 7. Cruelty, Psal. 5. 6. Gen. 49. 5. 7. 8. Pride, which is the mother of all contention, Prov. 13. 10. 9 Uncharitable suspicions, 1 Cor. 13. 5. 7. 1 Sam. 1. 13, 14. yet godly jealousy over another is good, if it be for a good cause. 10. Frowardness, and uneasiness to be entreated, Rom. 1. 31. What use are we to make of this? That we should kill such affections at the first rising, and pray to God against them. So much of the inward: Outward duties respecting the souls of our neighbours. what of the outward? They respect the soul principally, or the whole man, and the body more specially. What duties are required of us for preservation of the souls of our neighbours? 1. The ministering of the food of spiritual life, Esa. 62. 6. 1 Pet. 5. 2. Acts 20. 28. 2. Giving good counsel, and encouraging unto well-doing, Hebr. 10. 24, 25. 3. Walking without offence: which the Magistrate ought to be careful of in the Commonwealth, the Minister in his Church, and every one in his calling; for the rule of the Apostle reacheth to all, Give no offence neither to the jews, nor to the Gentiles, nor to the Church of God, 1 Cor. 10. 32. 4. Giving good example, and thereby provoking one another to love good works, Matth. 5. 16. 2 Cor. 9 2. Heb. 10. 24. 5. Reproving our brother's sins by seasonable admonition, Leu. 19 17. 1 Thes. 5. 14. Psal. 141. 5. 6. Comforting the feeble mind, and supporting the weak, 1 Thes. 4. 18. & 5. 14. What are the contrary vices here condemned? The contrary vices to the former duties. 1. When the food of spiritual life is withheld, Prov. 29. 18. Amos 7. 13. which charge specially lieth upon such Ministers as are ignorant shepherds, and cannot, or idle, and will not feed the flock committed to their charge, or for the most part neglect their own, and busy themselves elsewhere, without any necessary and lawful calling, Ezek. 3. 18. & 13. 19 Jer. 48. 10. Isa. 56. 10. Acts 20. 26, 27, 28. 2. When the Word is corrupted by erroneous, or vain and curious expositions, 1 Tim. 1. 4. 3. When Magistrates procure not so much as in them lieth, that the people under their government do frequent the hearing of the Word read, and preached, and receiving of the Sacraments in appointed times. 4. When men command, or tempt others to things unlawful, 1 King. 12. 28. 5. When men give offences, either by evil example of life, Prov. 29. 12. or by unseasonable use of Christian liberty, 1 Cor. 8. 10, 11. 6. When we rebuke not our neighbour when he is in fault, but suffer him to sin, Leu. 19 17. 7. When the blind lead the blind, Mat. 15. 14. and those that be seduced seduce others, Mat. 23. 15. 2 Tim. 3. 13. So much of that which concerneth the soul of our neighbour principally: Duties respecting the whole person of our Neighbours. Wherein consisteth that which respecteth his whole person, and his body more specially? In gesture, words and deeds. What is required in our gestures? A friendly countenance, Gestures. that we look cheerfully upon our neighbours, and an amiable behaviour, Phil. 4. 8. Jam. 3. 13. What is here forbidden? All gestures, which declare the scornfulness, anger, or hatred of the heart, with all froward and churlish behaviour, 1 Sam. 25. 17. So that here is condemned, 1. A scornful look, and any disdainful sign, expressed by the gestures of the head, nose, tongue, fingers, or any other member of our body; as nodding the head, putting out the tongue, pointing with the finger, and all manner of deriding of our neighbours, 27. 39 Gen. 21. 9 Compare Gal. 4. 29. 2. A lowering countenance, such as was in Cain, Gen. 4. 5, 6. snuffing, Psal. 10. 5. frowning, etc. which as sparks come from the fire of wrath and hatred. What doth this teach us? That we are to look to our own countenance, that it bewray not the filthiness of our hearts: for God hath so adorned the countenance and face of man, that in it may be seen the very affections of the heart, 1 Cor. 11. 7. What is required in our words? That we salute our neighbour gently, Duties required in words. speak kindly, and use courteous amiable speeches; which according to the Hebrew phrase is called, a speaking to the heart one of another, Eph. 4. 32. Ruth. 2. 13. What are the contrary vices here forbidden? 1. Evil speaking of a brother, The opposite vices. although the matter be not false in itself; when it is not done either to a right end, or in due time, or in a right manner. 2. Disdainful speaking, when words are contemptuously uttered, whether they carry with them any further signification or no, as to say, Tush, or to call our brother, Raca, Mat. 5. 22, and such like. 3. Bitter and angry words or speeches, wrathfully uttered by any evil or vile terms, as Fool, and such like, Mat. 5. 22. 4. Mockings for some want of the body, Leu. 19 14. especially for piety, Gen. 21. 9 2 Sam. 6. 20. In stead that they ought to be an eye to the blind, and a foot to the lame, Job. 29. 15. yet Gods children may sometimes use mocking in a godly manner, as Elias did to the Priests of Baal, 1 King. 18. 27. 5. Grudges and complaints one of another, Jam. 5. 9 6. Brawling, threatening, and provoking of others, Tit. 3. 2. 7. Crying, which is an unseemly lifting up of the voice, Eph. 4. 31. 8. Despiteful words, reviling and cursed speakings, Prov. 12. 18. yet men in authority may use such terms, as the sin of those with whom they deal doth deserve. What use are you to make of all this? The use. That according to the counsel of Saint Paul, we see that no corrupt communication proceed out of our mouth, but that which is good, to the use of edifying, that it may minister grace unto the hearers, Ephes. 4. 29. that our speech be always gracious, seasoned with salt, that we may know how we ought to answer every man, Col. 4. 6. For as flesh in Summer, if it be not powdered with salt, will smell: so will it be with them that have not their hearts seasoned with the word of truth. And thence for want of care, proceed angry, wrathful and loathsome speeches against our brother, which are in the Scripture compared to juniper coals, which burn most fiercely, Psal. 120. 4. or to the pricking of a sword, or a razor, which cutteth most sharply, Prov. 12. 18. Psal. 52. 2. Whereupon the tongue is by Saint James said to be an unruly evil, set on fire of Hell, Jam. 3. 6, 8. We ought therefore to govern our tongues by the Word of God, and take heed of vile speeches. So much of our Gestures and our Words: Duties required in our deeds. what is required in our deeds? 1. That we do good to our Neighbours, so far as our power and calling will suffer. 2. That we visit and comfort him in sickness and affliction, Mat. 25. 36. Jam. 1. 27. 3. That we give meat, drink and cloth, to the poor and needy. 4. That we give relief to the distressed, and succour to the oppressed, job 29. 15, etc. 5. That we foresee and prevent mischiefs before they come. 6. That we rescue our Neighbour from danger, and defend him with our hands, if we can, if we may. What be the contrary sins forbidden? The contrary vices to the former duties. 1. Oppression and cruelty, in withdrawing the means of life, jam. 5. 4. as by usury, and by letting out of land, so that men cannot live by it, etc. 2. Not looking unto the sick, and those that be in distress. 3. Neglect of Hospitality, especially to the poor, which by the Commandment of God must be provided for. 4. Not preventing mischief, and turning away all strokes from our Neighbours, so much as in us lieth. 5. Extremity and Cruelty in punishing where the correction is excessive, Deut. 25. 3. 2 Cor. 11. 29. or is not inflicted in love of justice, Deut. 16. 19, 20. 6. All angry and despiteful striking, how little soever it be. 7. Fight, smiting, wounding, or maiming of the body of our brother, or neighbour, jam. 4. 1. Leu. 24. 19, 20. 8. The endangering or taking away of his life. How is this done? Either directly, or indirectly. How indirectly? 1. When one defendeth himself with injury or purpose of revenge, How we do indirectly endanger our neighbours life. or to hurt his adversary, and not only to save himself, Rom. 12. 21. Exod. 22. 2, 3. 2. When women with child, either by mis-diet, or strain by reaching, violent exercise, riding by Coach, or otherwise, and much more by dancing, either hurt the fruit of their womb, or altogether miscarry. 3. When children begotten in Fornication or Adultery are committed to them to keep, which have no care of them. 4. When those to whom it appertaineth do not punish the breach of this Commandment, Num. 35, 31, 32. Prov. 17. 15. 5. Keeping of harmful beasts. Exod. 21. 29. 6. All dangerous pastimes. 7. When things are so made, that men may take harm by them, or such care is not had of them that ought to be; as when the highways and bridges are not mended; or when stairs are so made, that they are like to hurt either children, servants, or others; when Wells and Ditches (or any such like dangerous places) are not covered or fenced, Exodus 21. 33. whereunto belongeth that the Lord commanded the Israelites to have Battlements upon their houses, Deut. 22. 8. How directly? How we do directly take away our neighbour's life. When a man without a Calling doth actually take away the life of his brother, Gen. 9 6. otherwise then in case of public justice, john 7. 19 just war, Deut 20. 12, 13. or necessary defence, Exod. 22. 2. How many sorts of this direct kill are there? Three. First, Chance-medley. Secondly, Manslaughter. Thirdly, Wilful murder. What is that which we call Chance-medley. When it is simply against our will, Chance-medley, and how proved to be a sin. and we think nothing of it, as he which felleth a tree, and his Axe head falleth and hurteth and killeth a man, Deut: 19: 4: 5: which is the least sin of the three, and by man's Law deserveth not death, and therefore by the Law of Moses in this case the benefit of Sanctuary was granted, Exod. 21. 13. But how appeareth it to be a sin at all? 1. Because by the Law of Moses the party that committeth this ●act was to lose his liberty, until the death of the high Priest; to signify that he could not be freed from the guilt thereof, but by the death of jesus Christ, the great high Priest. 2. Because it is a fruit of the sin of our first Parents, who if they had stood in that integrity wherein God created them, such an act as this should never have happened. 3. Because there is some impudence in him that doth it, and want of consideration. What should this teach us? To take heed of all occasions that may make us guilty of this sin. What do you account Manslaughter? Of Manslaughter. When one killeth another in his own defence: whereunto also may be added: If one should kill a man at unawares, in hurling stones to no use; Or if a drunkard in reeling should fallen another, whereof he should die; for this is different from that which cometh by chance-medley, when a man is employed in a good and lawful work. What think you of killing one another, and challenges to the field? It deserveth death by the law of God and man. Of Duels. What is wilful Murder? When a man advisedly, wittingly, and maliciously, doth slay or poison his Neighbour, which is a sin of a high nature, and at no hand by the Magistrate to be pardoned, because thereby the Land is defiled, Gen. 9 5, 6. Host 4. 2, 3. Numb. 35. 31, 33, 34. Deut. 21. 2, 7, 8, 9 What reasons are there to set out the detestation of this sin? 1. If a man deface the Image of a Prince, Reason's persuading to the detestation of this sin. he is severely punished; how much more if he deface the Image of God? Gen. 9 6. 2. By the law of Moses, if a beast, an unreasonable creature, had killed a man, it should be slain, and the flesh of it (though otherwise clean) was not to be eaten, Exod. 21. 28. 3. By the same law, if this sin go unpunished, God will require it at the place where it was committed, and at the Magistrates hands, Numb. 35. 33. Hitherto of the duties of this Commandment, belonging to the person of our Neighbour while he is alive: What are they after his death? They either concern himself, or those that pertain to him. What are the duties that concern himself? Duties to be performed to our Neighbour after his death. 1. Friends and Neighbours should see that his body be honestly buried, and Funerals decently performed, Gen. 23. 4, 19 & 25. 9 1 Sam. 25. 1. Psal. 79. 3. Rom. 11. 9 2. Moderate mourning is to be used for him, Eccles. 12. 7. 1 Thes. 4. 13. 3. We are to report well of him, as he hath deserved. 4. We are to judge the best of him. What is that which concerneth those that belong to him? To provide for his wife, children and posterity, that he may live in them, Ruth 2. 20. 2 Sam. 9 7. So much of the respect which we owe unto our Neighbours. Is it not required also, Duties respecting beasts. that we should show mercifulness unto our beasts? Yes: A righteous man is to regard the life of his beast, Prov. 12. 10. and all hard usage of the creatures of God is forbidden, Deut. 22. 6, 7. and 25. 4. yet not so much in regard of them, 1 Cor. 9 9, 10. as that thereby the Lord would train us forward, to show mercy to our Neighbour: For it being unlawful to use the dumb creatures cruelly, it is much more unlawful to use men so. What are the breakers of this Commandment to expect? The Apostle james teacheth that, when he saith, judgement without mercy shall be upon those that are merciless, james 2. 13. Of how many sorts are those judgements? Of punishments due to the breakers of this Commandment. They either concern this life, or that which is to come. What be those that concern this life? 1. Severe punishments, (by the Law) are to be inflicted upon the body, as limb for limb, eye for eye, hand for hand, tooth for tooth, wound for wound, blood for blood, life for life, Exod. 21. 23. judg. 1. 5, 6, 7. although it were a beast, if it were known to be a striker, Exodus 21. 28. 2. Short life, Psal. 55. 23. bloodthirsty men that live not out half their days. 3. Magistrates that should punish murderers; if they spare them, their lives are in danger to go for the offender, as Ahabs did for Benhadad's, 1 Kings 20. 42. David was exceedingly punished for sparing bloodthirsty men, (such as was his son Absalon) and not punishing them, 2 Sam. 13. 28, 29. & 14. 33. & 16. 11. 4. God threateneth that he will not only revenge the blood of the slain upon the murderer himself, but also upon his issue, and posterity in unrecoverable diseases, 2 Sam. 3. 29. What is the punishment that concerneth the life to come? 1. That their prayers are not heard, Esay 1. 15. 1 Tim. 2. 8. 2. Everlasting death both of body and soul in the bottomless pit of Hell; and as the degrees of sin are, so shall the punishment be. What means are we to use for furthering us to the obedience of this Commandment? It behoveth us to consider, Means furthering us in the obedience of this Commandment. that first, all men are made in the Image of God, Gen. 9 6. and of one blood with us, Acts 17. 26. and all Christians in the Image of Christ also, in whom we are all one body, 1 Cor. 12. 17. 2. God hath appointed the Magistrate also to punish proportionably every offender in this kind, Gen. 9 6. Leu. 24. 20, 21. Yea himself also extraordinarily bringing murderers to light and punishment, Gen. 4. 9 Prov. 28. 17. Acts 28. 4. What must we avoid as hindrances to the obedience of this Commandment? 1. The false opinion of the world, Hindrances of our obedience to this Commandment. in placing manhood in revenge and bloodshed, Gen. 4. 23, 24. 2. The company of furious and unmerciful men, Proverbs 22. 24, 25. 3. Greedy desire of gain, Prov. 1. 19 Mic. 3. 3. 4. Pride, Prov. 13. 10. 5. Riot and drunkenness, Prov. 23. 29. Hitherto of the general duties that belong to the person of man contained in the sixth Commandment: what followeth? The duties which we owe to man in regard of the things which belong unto him: the first whereof concerneth those that be most dear unto him; namely, his family, and his wife especially, who is nearest unto him, and as himself, being one flesh with him. In respect whereof, temperance and chastity is required in the next Commandment. What are the words of the seventh Commandment? Thou shalt not commit Adultery, The seventh Commandment. Exod. 20. 14. What is comprehended under this name of Adultery? All sins of that sort committed, either in the body, or in the mind of persons, whether married or unmarried, are signified by this name, to signify the vileness of the breach of this Commandment. What then is the meaning and scope of this Commandment? The meaning and scope of the seventh Commandment. That all uncleanness and impurity be avoided, and chastity by all means preserved, 2 Cor. 7. 1. 1 Thes. 4. 3, 4, 5. What is here forbidden? All impurity & uncleanness, together with all means and provocations to lust. What is here required? All purity, honest behaviour, continent and chaste usage towards ourselves, and towards our Neighbours, 1 Thes. 2. 3. 1 Cor. 7. 34. What are the special breaches of this Commandment? They are either inward, or outward. What is the inward? The unchastity and dishonesty of the mind, Of inward impurity, and the branches of it. with all filthy imaginations, and inordinate lusts, Mat. 5. 28. Col. 3. 5. What are the special branches of this inward impurity? 1. The desire of strange flesh, with resolution to have it if he could, Col. 3. 5. 1 Thes. 4. 5. For to lust after a strange woman with consent of heart, is forbidden in this, Mat. 5. 28. as lust without consent is in the last Commandment. Not that the bare affection is of itself a sin, being rightly directed to a true and good object; but the abuse of the affection, the right subject, manner and measure being not observed. 2. Inward boiling and burning in affection, whereby godly motions, as with a fire are burnt up, and a man's mind is so carried away, that he is hindered in all other things belonging to his Calling. This is an high degree of corruption, which if it be not restrained, will break forth into further mischief, Jam. 1. 15. And therefore we are earnestly to pray to God against it; & if we can no otherwise prevail, we must use the remedy of Marriage prescribed by God himself: For it is better to marry then to burn, 1 Cor. 7. 9 3. Evil thoughts and cogitations in the mind arising from foolish and vain talk, but first and principally from our own concupiscence, when a man suffers, as it were, his soul to be trampled under foot with impure imaginations, Jam. 1. 14, 15. 4. jealousy in the mind betwixt two persons, upon no just occasion, or good ground, which is contrary to that entire love and affection which a man should have towards his wife, Numb. 5. What is the inward virtue here commended? The virginity and constancy of the mind, and the chastity and purity of the heart, 1 Cor. 7. 34. 1 Thes. 4. 3, 4. & 5. 23. What is the outward breach of this Commandment? Such uncleanness, as being once seated in the mind, after showeth itself outwardly. Wherein doth it show itself? Either in things that belong to the body, or else in the body itself. How in those things that belong to the body? In the abuse either of apparel, or of meat and drink. How is this Commandment broken in the abuse of apparel, and the ornaments of the body? 1. By excess, Abuse of Apparel. when it is above our estate or ability, Mat. 11. 8. Isa. 3. 16. 2. By lightness, when it is wanton and lascivious; And hence some apparel is called by the Holy Ghost, whorish, Prov. 7. 10. which is a great occasion of lust and uncleanness. 3. By immodesty, and wearing of such attire, as doth disfigure the body. 4. New-fanglednesse, when it is not according to the custom of the Country, City, or Town where we dwell, 2 Sam. 13. 18. 5. When it is otherwise then belongeth to the sex: As if a man put on woman's apparel, or a woman a man's, which is abominable to God, Deut. 22. 5. What are the Reasons hereof? 1. God would have every sex here maintained, that the man should not become effeminate, nor the woman mannish. 2. To avoid a most notorious occasion of shameless and nameless sin: For if a man may be inflamed with a wanton Picture painted, much more with a lively Image, and portraiture of the sex. 3. It is a dishonour for a man to belie his sex, and to spoil himself of the dignity God hath given him, and presumption for a woman to desire the reputation of a better sex than God hath set her herein. May not women in their apparel submit themselves to please their Husbands? They must seek to please them by lawful means; and therefore by clothing themselves in decent apparel with sobriety, and for their success to put their trust in God, who is able by modesty in apparel, without any such indirect means, to maintain their Husband's love towards them, 1 Pet. 3. 5. What Apparel are we then to use? Such as cometh under the rule of the Apostle; namely, such as may witness our godliness and modesty, 1 Tim. 2. 9 Tit. 2. 3. And therefore, although some (exceeding this measure) say they do it not to allure any; yet if others be alured by it, it is a sin in them, although not so grievous & great as in the other, who propound to themselves (by their wanton apparel) to allure. How is this Commandment broken in the abuse of meat and drink? Either in regard of the quality, Of the abuse of meat & drink. or of the quantity thereof. How in regard of the quality? 1. When we seek after too much daintiness, Deut. 14. 21. Luke 16. 19 2. When we seek such kind of meat and drink which provoke this sin. How in regard of the quantity? By excess and intemperance in diet, when we feed to fullness, and give ourselves to surfeiting and drunkenness, Ezek. 15. 49. What be the contrary duties here commanded? 1. Temperance, in using a sober and moderate diet, Eccles. 10. 16. according to our ability, and the use of the Country where we be. 2. Convenient abstinence, 1 Cor. 9 27. So much of the breach of this Commandment in the abuse of those things which belong to the body: Wherein consisteth the abuse of the body itself? Partly, in the gestures and carriage of the body; partly, in speech and words; partly, in act or deed. How is the wantonness of the heart manifested by the countenance, gesture, Wanton Gestures, and carriage of the body? 1. By impudence, or lightness in countenance, gesture or behaviour, Prov. 6. 13. & 7. 10, etc. 2. By wanton looks, when the eye (which is the seat of Adultery, or of Chastity) is suffered to wander without regard; and either giveth occasion to others to commit Adultery, or is so fixed to behold the beauty of another, or else lascivious and wicked Pictures (wherein many set their delight) and with the like things wherewith the heart is inflamed to lust, and alured to filthiness thereby, 2 Pet. 2. 14. Mat. 5. 28. Gen. 39 7. job 31. 1. Eze. 23. 14. 3. By uncovering of the nakedness of the breasts, and other parts of the body, for the allurement of others: whereunto may be referred the Apostles Commandment for women to be uncovered, 1 Cor. 11. 6. And the example of Rebekah, who for modesty put a veil upon her face, Gen. 24. 65. not as many do now adays, for other by respects. 4. By painting the face, and counterfeiting the complexion, as wicked Jesabell did, who was afterwards (by the just judgement of God) eaten up of dogs. 5. By mincing and tinkling with the feet; by wanton dancing of men and women together (which is a great enticement to this lust) and all other lascivious motions, Isa. 3. 16. Mark 6. 22. 6. By dalliance, and abuse of any part of the body, to the provocation of others unto lust, or suffering them to wander in wantonness. What be the contrary virtues here commanded? Chastity in the eyes, Chastity in the eyes, etc. countenance, and all the parts of the body, modesty and gravity in behaviour, Tit. 2. 3. that we make a covenant with our eyes, Job 31. 1. and pray that the lord would turn them away from seeing vanity, Psal. 119. 37. Finally, that we so carry and direct all the members of the body, as that they be not weapons of uncleanness, Rom. 6. 13. 14. 19 How is this Commandment broken by evil words? 1. By vain and wanton speeches, Wanton Speeches. corrupt and rotten communication, whereby not only the speakers heart, but also the hearts of the hearers are inflamed, Eph. 4. 29. & 5. 3, 4. 1 Cor. 15. 33. 2. By giving care to filthy words, and taking delight in hearing unhonest things, although (for our credit) we will not speak them, 1 Cor. 15. 33. 3. By making of love Epistles, amorous Books, lewd Songs, and Ballads, and such like. 4. By reading or hearing wanton Poems, naughty Songs, and bad Books, and much more by learning of them, whereby the memory is cloyed, and so better things kept forth. What is contrary to this? Chastity in the tongue & ears. Chastity in tongue and ears, speech savouring of sobriety and grace, 1 Thes. 5. 23. modest and chaste talk; where we are to follow the example of the Holy Ghost, who (speaking by necessity) of matters unseemly to be spoken plainly of, useth chaste speech, as, he knew her, he covered his feet, etc. Judg. 3. 24. 1 Sam. 1. 19 What say you here to Interludes, and Stageplays? They offend against many branches of this Commandment, Stageplays. together both in the abuse of apparel, tongue, eyes, countenance, gestures, and all parts almost of the body. For besides the wantonness therein used, both in attire, speech, and action, the man putteth on the apparel of the woman, which is forbidden as a thing abominable, Deut 22. 5. much filthiness is presented to the beholders, and foolish talking, and jesting, which are not convenient. Lastly, Fornication, and all uncleanness (which ought not to be once named amongst Christians) is made a spectacle of joy and laughter, Eph. 5. 3, 4. Therefore they that go to see such sights, and hear such words, show their neglect of Christian duty, and carelessness in sinning, when as they willingly commit themselves into the snare of the Devil, 1 Cor. 15. 33. There remaineth now the breach of this Commandment in act and deed: What is that? Fleshly pollution, Breach of the seventh Commandment, in respect of action. and impurity in action, of which the unlawful vows of continency are nurses, Heb. 13. 4. 1 Tim. 4. 1, 3. What is the contrary virtue? The possessing of our vessels in holiness and honour, 1 Thes. 4. 4. For the preservation of which purity, holy wedlock is commanded to such as have not the gift of continency, 1 Cor. 7. 9 How doth a man exercise uncleanness in Act? Either by himself, or with others. How by himself? By the horrible sin of Onan, Gen 38. 9 lustful dreams, and nocturnal pollutions, Deut. 23. 10. rising from excessive eating, and unclean cogitations, or other sinful means, 2 Pet. 2. 10. Gal. 5. 14. Col. 3. 5. How is it with others? Either in unlawful conjunction, or unlawful separation. What be the kinds of unlawful Conjunction? It is either with those that are of a divers, or of the same kind. What is the filthiness which consisteth in the conjunction of divers kinds? It is either Bestial, or Diabolical. What is the Bestial? When a man or woman committeth filthiness with a beast, which is a most abominable confusion, Leu. 18. 23. & 20. 15, 16. What is the Diabolical? When a man or woman hath company with an unclean spirit, under the shape of a man or woman. Thus Witches sometimes prostrate their bodies to the Devil, who to fulfil their lusts, doth present himself unto them in an humane form. How is this sin committed betwixt those of the same kind? When men do carnally company with others out of Marriage, or otherwise then the Laws of holy Marriage do require. What is common to those unlawful mixtures? That they be all either voluntary in both, or by force in the one. To the former may be referred the maintenance of Stews, Of Stews, and the unlawfulness of them. which are permitted and defended in Popery, to the latter, the case of Rape. How do you prove the unlawfulness of Stews? 1. They are so far from being the remedies of uncleanness, that they be the special nourishers thereof: For the acting of sin doth not extinguish, but increase the flame of concupiscence. 2. They are expressly forbidden in the Law of God, Levit. 19 29. Deut. 23. 17. 3. The Kings are commended in Scripture, who took away such filthiness out of their Land, 1 Kings 15. 12. 2 King. 23. 7. 4. By them, not Fornication only, but Adulteries; yea, Incests also were committed, when as both married and unmarried came thither, and oftentimes some of the same blood and Affinity committed villainy with one whore, Ezek 22. 11. What do you say to the case of Rape? Of Rape. Herein the party forced is to be holden guiltless, but the offence of the other is highly aggravated hereby, Deut. 22. 25, 26. 2 Sam. 13, 14. Of how many sorts are those unlawful mixtures? They are either of one sex with the same sex, or of both sexes, the one with the other. What is that of one sex with the same sex? Sodomy, or Buggery, when man with man, or woman with woman committeth filthiness, Leu. 18. 22, 29. & 20. 13. Deut. 23. 17. Rom. 1. 26, 27. What be the unlawful mixtures of both sexes, the male and the female together? They are either more unnatural, or less contrary to nature. What are the more unnatural? 1. When a man doth keep company with his own wife, or other women, when it is with them according to the manner of women, Leu. 18. 19 and 20. 18. Ezek. 18. 6. & 22. 10. 2. When there is a mixture of those bodies that are within the degrees of kindred, or alliance, forbidden by the Law of God, Leu. 18. 6, etc. whether it be in Marriage, Incest. or otherwise, 2 Sam. 13. 14. Gen. 38. 16. which sin is called Incest. Of what sorts are Incests? They are either in degrees of Consanguinity, or Affinity. What is the Incest of Consanguinity? Confusion of blood, either in the right line upward, as father with daughter; Collateral, as brother with sister; or overthwart and oblique, as son with Aunt, daughter with Uncle. May Cousin germane (being in the second degree) marry by the Law of God? Yea, but in divers respects it is unnecessary and inconvenient. What are the Incests of Affinity? There is the same prohibition of Affinity, as of Consanguinity, as for a man to have his Sister in Law, etc. What use make you of this? It condemneth the Pope, who dispenceth with the degrees prohibited by God; and prohibiteth many degrees, which God alloweth, making that to be sin which is no sin, and that which is no sin to be sin. What be the unlawful conjunctions of man and woman, that are less contrary to nature? They are either betwixt strangers, or betwixt man and wife. What be the kinds of the former? Fornication and Adultery, Heb. 13. 4. What is Fornication? When two single persons come together out of the state of Matrimony, Fornication. Deut. 22. 28. Eph. 5. 3. What is Adultery? When a man or a woman, Adultery. whereof the one at least is contracted in marriage, commit filthiness together. How manifold is this Adultery? Either single, or double. What call you single Adultery? When the one person is single, and the other married, or espoused. What is the double? When two persons married, or contracted, do company together, which is a most high degree of offence, as being committed against four persons. What is the unlawful conjunction betwixt man and wife? It is either betwixt one and many, or betwixt one and one. What is the former? Polygamy, Polygamy. and the having of many wives at once, which was ever unlawful in conscience; howsoever for a time it was borne with of God, in regard of the increasing of the World and Church, and not punished by the positive Law, Gen. 4. 23. Levit. 18. 18. Malach. 2. 15, 16. 1 Cor. 6. 16. and 7. 2. What is the latter? When the holy Laws of Matrimony, and the order which God hath appointed in his Word are observed. What be those Laws and Orders? They do either concern the entrance into Marriage, or the holy use thereof after it is consummated. What is required in the entrance? What is required in the entrance into Marriage. 1. That the persons to be joined in wedlock, meditate of the ends of Matrimony, that it is ordained for procreation sake, and for their own mutual comfort and preservation, not for fulfilling of lust only. 2. That they use Prayer for a blessing upon them. 3. That they look to the degrees of Consanguinity and Affinity prescribed. 4. That they look that either of them be free from any former Contract. 5. That they be of the same Religion. 6. That they have consent of Parents, and those which have charge over them; for Parents have as great interest in their children, as in any of their goods. 7. That there be due consent and liking betwixt themselves, where Parents must have a care to marry them when they have understanding and discretion. 8. That due respect be had to the age of the parties. 9 That there be espousals before marriage, and that the parties espoused join not themselves together before the marriage be confirmed by the Prayers of the Congregation, according to the example of joseph and Marie, The contrary abuses. Mat. 1. What be the contrary abuses? 1. When Meditation and Prayer are neglected. 2. When nearness of blood and kindred is not respected. 3. When either of the parties is formerly married, or contracted to some other, Mal. 2. 15. 4. When they are of a divers Religion, Gen. 6. 2. 5. When there wanteth consent of Parents, Exod. 22. 16, 17. where stealing away of men's daughters cometh within the compass of Adultery, and is condemned in this Commandment. 6. When there is not due consent between the parties themselves, Gen. 29. 23. Where untimely marriages come to be condemned, which are the causes of many discords, and so great dissension between Husband and Wives when they are come to years of discretion and age. 7. When there is great disparity of age in parties contracted. 8. When espousals are neglected, or the parties espoused come together before the consummation of the marriage; both which are breaches of God's Ordinances. What is required in the holy use of marriage? What is required in the holy use of Marriage. 1. An holy and Christian conversation together during the whole term of their life. 2. The sober use of the marriage bed. What is required in the former? That there be mutual delight, Prov. 5. 19 fidelity, Rom. 7. 2. and confidence each in other, Prov. 31. 11. What in the latter? That they render due benevolence one to the other, 1 Cor. 7. 3, 4. and abuse not the marriage bed, either unseasonably, or untemperately. How unseasonably? In not observing the time, either of natural separation, Leu. 18. 19 or of solemn humiliation, wherein with consent they are to give themselves unto Fasting and Prayer, which though it be not strictly commanded, is yet permitted, 1 Cor. 7. 5, 6, 7. How intemperately? When the honourable and chaste estate of Matrimony is used to wantonness, and not with moderation and seemliness, 1 Thes. 4. 4, 5. For as a man may commit a fault in excess of Wine, although it be his own; so may he sin in abusing his body with his own wife. Hitherto of the unlawful conjunction: wherein doth unlawful separation consist? Unlawful Separation. Either in the utter abjuration of marriage, or in the breach of conjugal society. How is the former sin committed? By the unlawful vows of continency; where we must abhor the doctrine of devils, depraving and denying holy marriage, 1 Timothy 4. 1. 3. How is the latter committed? Either when the party is present, or when he is absent. How when the party is present? When due benevolence is not yielded, although there be aptness thereunto, nor any hindrance by consent, in respect of extraordinary prayer, 1 Cor. 7. 3, 4. How when the party is absent? Either privately, or publicly. How privately? When the party withdraweth itself in mislike or loathsomeness, or else by long and unnecessary journeys of travelling, of merchandizing, etc. or making a desertion for hatred of Religion, 1 Cor. 7. 12, 13. 15. How publicly? When separation hath been made by the Magistrate, without lawful cause. Is there any lawful cause of divorce? Yes: Adultery is a lawful cause of separation; but not contention, or discord, or any thing beside, Matth. 5. 32. So much of the Commandment: What are the punishments of the breach of it? 1. When many other sins are hid, The punishments of the breach of this Commandment. this is most commonly discovered, Num. 5. 13. john 4. 16. Prov. 5. 14. 2. The sin is a judgement of itself, Prov. 22. 14. Eccl. 7. 27, 28. Rom. 1. 24. 3. God judgeth them oftentimes in this world, always in the world to come, Heb. 13. 4. 1 Cor. 6. 9, 10. Num. 24. 8. Gen. 12. 17. 1 Cor. 10. 8. Gen. 34. 25. judges 19 29. Prov. 7. 23, 26, 27. job 31. 9, 10, 11, 12. 2 Sam. 13. 14. 28. 4. More particularly, whipping for Fornication, and death for Adultery, and other unlawful mixture, Leu. 20. 10. 5. It spendeth the goods, Prov. 5. 10. & 6. 26. 6. It hurteth, wasteth, and consumeth the body, Prov. 5. 11. 7. It bereaveth a man of his understanding and judgement, Host 4. 11. 8. It not only reacheth to the offenders themselves, but also to their children, who are the children of Adultery; and by Moses Law, the Bastard (to the tenth generation) might not enter into the Sanctuary, Deut. 23. 2. 9 He sinneth against his wife and lawful children, whilst thereby he oftentimes maketh a Stews of his house, as David did by the adultery he committed with the wife of Urias, 2 Sam. 16. 21. 10. Barrenness in his wife, Leu. 20. 20. 11. Children begotten in horrible Incest were to be burnt or slain in their mother's womb. What are the helps to the obedience of this Commandment? Helps & means of keeping this Commandment. Unto the forementioned helps there must be added: 1. Care to keep a good conscience, Eccles. 7. 28. 2. Labour in our Vocation. 3. Watchfulness over our own fpirit, Mal. 2. 16. 4. A Covenant with our eyes, job 31. 1. 5. Love of God, and of his wisdom, Prov. 2. 10, etc. 6. Prayer, Psalm 119. 37. 7. Holy Meditation. What are the hindrances to be avoided? Hindrances of obedience. Beside the unlawful vows of continency, and other provocations unto this kind of sin before noted, we must beware of, 1. Idleness, in ceasing from doing any profitable thing▪ Ezek. 16. 49. 2 Sam. 11. 12. 1 Tim. 5. 11, 13. Gen. 34. 1, etc. 2. The breach of peace with God, Prov. 22. 14. 3. Running on in sin, Eccl. 7. 28. especially Superstition and Idolatry, Rom. 1. 25, 26. in which cases God giveth men over to vile lusts. 4. Lewd company, Prov. 5. 20. & 7. 25. 5. Idle and unwarrantable exercises. So much of the seventh Commandment, where Chastity is commanded: there followeth the general duties which we do owe to man in other things appertaining unto him: what be they? They either regard the preservation of his goods, as the eighth, or his good name, as the ninth Commandment. What are the words of the eighth Commandment? Thou shalt not steal, The eighth Commandment. Exod. 20. 15. What doth it contain? A charge of our own, and our neighbour's goods, that we show love and faithfulness therein, and not only not impeach or hinder, but by all means preserve and further the same. What special matter do you learn from hence? The gross error of the Anabaptists, that hold community of goods, which by the whole drift and scope of this Commandment is manifestly overthrown. What is forbidden in this Commandment? Whatsoever is prejudicial to our own or our neighbour's wealth; that we no way hinder, diminish, or abuse the same. What is required? Whatsoever may further or prosper our own, or our neighbour's wealth; that we give to every one that which is his, and do our best, as far as our callings and means will suffer, to preserve his goods, and (as occasion serveth) help to increase them by all lawful courses, Eph. 4. 28. and honest dealing, Tit. 2. 10. What is the end of this Commandment? It is divers. The end of the eighth Commandment. First, in respect of God, that the goods which he hath bestowed on us should be conserved and employed to those uses for which he hath entrusted them unto us, and principally to the setting forth of his glory who gave them. Secondly, in respect of the Church; for whatsoever is given unto any member thereof, whether it be either spiritual or external good, it is given for the common benefit of the whole body. And therefore he that taketh away the goods of any member, or refuseth to employ for the common profit what he hath, he neglecteth this communion, and consequently sinneth against this Commandment. Thirdly, in respect of the Commonwealth; for the preservation whereof, justice is required, in giving unto every one that which is his own; which being neglected, great Kingdoms are great Theeveries. Lastly, in respect of every singular person, that every man may freely and quietly enjoy those his goods which God hath given him. What was the occasion of this Commandment? The occnsion of this Commandment. It was that covetousness which naturally adhereth unto us, whereof it cometh to pass, that we are not contented with our estate & means, but lust and long after other men's, and use all our endeavours to compass them, whether it be by right or wrong. And from hence arise injuries, oppressions, thefts, and robberies. By which means what is gotten doth naturally more delight and please us, then that we get in our lawful callings, Prov. 9 17. & 20. 17. What are the words of this eighth Commandment? Thou shalt not steal, Exod. 20. 15. What is here forbidden? Theft, in all the kinds thereof. What is theft? It is the fraudulent imbezeling, Of Theft. or taking away of those goods which belong to another man, without the knowledge, or against the will of the owner; or the unjust detaining of it from him, when we know that in right it belongeth unto him. What things are chiefly to be here considered? Two. First, the Objects, about which it is chiefly exercised: and secondly, the Virtues and Vices commanded and forbidden. What are the Objects? Our own and our neighbour's goods; or as they commonly speak, meum & tuum, mine and thine. For whereas he forbiddeth theft, and commandeth beneficence, he implieth and requireth, that there should be distinct proprieties and possessions: for otherwise there could be no theft, nor exercise of bounty and beneficence: for a man cannot steal but that which is another's, nor give but that which is his own. What are the Virtues commanded, and the Vices forbidden in this Commandment? The Apostle hath comprised all in a brief sum, Eph 4. 28. Let him that stole steal no more, but rather let him labour, working with his hands the thing which is good, that he may have to give to him that needeth. Of which the Apostle propoundeth himself for an example, Acts 20. 33, 34, 35. What then are the parts of this Commandment? The parts of this eighth Commandment▪ Two. First, the negative, forbidding all Theft. Secondly, the affirmative, enjoining the just getting, and the just and liberal use of our goods. What understand you by Stealing, or Theft? All vices of the same nature and kind, whereby we any ways hinder or hurt ourselves, or our neighbours in our goods. And as Theft itself is here forbidden, so also the cause and root of it, which is covetousness, together with the means and signs of it, and the procuring of it in others; As also the contrary virtue's herewto are required. How must we proceed in handling of them? From the generals to the more special. What degrees are there of the general duties? They are three. General duties commanded. First, to abstain from all injuries and injustice, whereby we hurt or hinder ourselves, or our neighbour, in our own, or his goods. Secondly, that we use our best endeavour to preserve by all lawful means, both our own and his. Thirdly, that we cheerfully communicate our goods to the relieving of our neighbour's necessities. What are the vices opposite hereunto? They are three. First, Opposite vices. injuriously to hurt or hinder ourselves or neighbours in our goods. Secondly, to be wanting in any means whereby they may be justly preserved. Thirdly, to be wanting to our neighbours in relieving them when their necessities require our help; for we are not absolute owners of the things which we possess; but God's Stewards, who are enjoined to employ his Talents to such uses as he requireth; and particularly to the benefit of our fellow-servants, Luke 16. 2. Matth. 25. 14, 15, 19 Luke 19 13. What is the second general duty respecting our own, and our neighbour's goods? That we use our best endeavour to preserve them. First, our own: For though we may not set our hearts upon them, Psalm 62. 10. yet seeing they are Gods gifts, and are to be employed for his glory and our own, and neighbours good, if we should wilfully or negligently suffer them to perish, we should be worse than the unprofitable servant, who kept the Talon committed unto him, though he did not increase it, Matth. 25. 25. Secondly, we must do our best to conserve our neighbour's goods, seeing they have not by chance come unto them, but by the wise disposing of God's Providence, whose wise dispensation we resist, if by our best endeavour we do not preserve them for their use. And to this end that Law concerning our neighbour's cattle tendeth, Deut. 22. 1, 2, 3. Exod. 23. 4, 5. What are the special duties here required? They are of two sorts: Special duties here required. the first respect the just getting and possessing; the other, the right using and employing of our goods. What are the duties which are referred to the former? They are either internal, or external. What are the internal? They are chiefly four: First, little or no love and desire of money. Secondly, selfe-contentednesse. Thirdly, a lawful measure of our appetite, or moderate concupiscence, and desires. Fourthly, lawful providence without carking care, or a laudable study, and endeavour in getting of goods. What do you mean by little or no love of money? When we done not set our hearts upon riches and worldly wealth, Psalm 62. 10. But first seek God's Kingdom and righteousness, Matth. 6. 33. What is opposite hereunto? Love of money: that is, when we set our hearts upon riches, and worldly things, which should be devoted unto, and fixed upon God. By what Arguments may we be dissuaded from this vice? Arguments dissuading from the love of money, and earthly things. By divers; especially these that follow. First, because it is a foolish vice, seeing riches to those that immoderately love them, are not only vain, but also hurtful, and pernicious, Hab. 2. 6. 1 Tim. 6. 9 Secondly, because it is unseemly: for we are Pilgrims in this world, and Citizens of Heaven; and therefore we should not set our hearts and affections on earthly, but on heaveuly things, Phil. 3. 20. Col. 3. 1, 2. Thirdly, because it is impious: for 1. He that loveth the world loveth not God, 1 Joh 2. 15. James 4. 4. neither can we serve God and Mammon, Matth. 6. 24. 2. Because a lover of money is an Idolater, Eph. 5. 5. For that is our God on which we set our hearts. Fourthly, because it is pernicious. For, he that soweth unto the flesh, shall of the flesh reap corruption, Gal. 6. 8. and their end is destruction who mind earthly things. Phil. 3. 19 1 Tim. 6. 9 Fiftly, because the love of money is the root of all evil, and exposeth men to all tentations, 1 Tim. 6. 9, 10. What is the second special virtue here commanded? Selfe-contentednesse: Selfe-contentednesse. when a man is contented with that estate and condition which God in his wise providence hath allotted unto him. And doth not covet either that which is another man's, or that which is unnecessary and superfluous, Phil. 4. 11, 12. And this springeth partly from the neglect of money, and contempt of worldly things, and partly from our affiance in God, resting itself upon his promises, providence, goodness, and all-sufficiency. What motives may induce us to embrace this virtue? 1. By the consideration of the vanity of worldly things, Motives persuading to selfe-contentednesse. and the profit which ariseth from piety, and the love of divine excellencies, 1 Tim. 6. 6, 7, 8. Godliness is great gain with contentation: For this abundantly supplieth all our wants, 1 Tim. 4. 8. Psal. 34. 10, 11, & 37. 16. Mat. 6. 33. Prov. 15. 16. Better is a little with the fear of the Lord, then great treasures and trouble therewith. 2. Of God's providence, who is our provident and loving Father: And therefore seeing we are his sons, we ought to be content with our portion which our gracious Father hath allotted unto us; and to say with David, Psal. 16. 6. The lines are fall'n unto me in pleasant places. For he best knoweth what we stand in need of, Mat. 6. 32. Go, let us submit ourselves to his will and providence. Thirdly, let us meditate on God's promises, Heb. 13. 5, 6. Be content with such things as you have, for he hath said, I will never leave nor forsake thee. And therefore let us cast our care upon God, for he careth for us, 1 Pet. 5. 7. Psalm 55. 22. Cast thy burden upon the Lord, and he shall sustain thee, etc. What is the vice opposite to this virtue? Not to be contented with our present state and condition, but immoderately to desire more and greater things, and to afflict ourselves with distracting, and carking cares in getting and compassing them. Who are most addicted to this vice? Those who will not live according to the proportion of their means which God hath given them: for these wanting more than is needful, their ordinary comings in and lawful means do not suffice them, but they desire and seek things superfluous by unlawful means; as food and raiment above their state and ability. But is it then unlawful, in a mean and poor condition to use means to improve and better our estate? Our affiance in God, and self contentedness do not hinder us from using all lawful means to better our condition, nor make us slothful in our callings; so that our desires be moderate, and the means we use be lawful, we in the mean time resting upon God's just and wise providence with contentation. What is the third internal duty, respecting the lawful getting and possessing of earthly things? The lawful measuring of our appetite, Lawful measuring of our appetite. and the moderating of our concupiscence: For all appetite and desire is not unlawful, but that only which is inordinate and immoderate; for that desire which tendeth to the necessary sustentation of ourselves and others is commendable. What things are here considerable? Two things. First, what is necessary. Secondly, when the appetite is lawful. Concerning the former, things are said to be necessary, in respect of the necessity, either of ourselves or others. What things are to be reputed necessary in respect of ourselves? There may be a threefold necessity, as either in respect of Nature, Person, or Estate. What in respect of Nature? Those things which are required to the sustaining of nature, as we are men; that is, food, and raiment, 1 Tim. 6. 8. What is necessary in respect of Person? When we have sufficient for ourselves, and those that belong unto us, 1 Tim. 5. 8. What is necessary in respect of State? When we have that which is sufficient to maintain us according to our rank, place, and call, whether it be Magistrates, Ministers, or ordinary men. What is necessary in respect of others? It is either private, or public. What is that necessity which respecteth the private? When we have wherewith to relieve the necessities of private men, after which ability all aught to labour, Eph. 4. 18. Prov. 4. 15, 16. For it is a more blessed thing to give, then to receive, Acts 20. 35. What in respect of the public? It either concerneth the Church or Commonwealth; unto both which we must be serviceable, as being borne not only for ourselves, but also for them: Therefore we may justly desire and labour after such abilities, as that we may not be wanting to either of them, when their necessities require our help. When is the Appetite lawful? When it is ordinate and moderate. When is it ordinate? When it is subordinate to our study, and desire of God's glory and our own salvation, Matth. 6. 33. and chose it is inordinate and preposterous when earthly things are more affected and desired then heavenly. Who do sin in this kind? Those who seek worldly things by sinful and unlawful means, to the hazard of their souls, and their eternal salvation; such are more foolish than Esau, that sold his Birthright for a mess of Pottage; Mark 8. 36. What is a moderate Appetite or Desire? When we desire only things necessary; and these also so as that we can be content, though we cannot get them, Phil. 4. 11, 12. An example whereof we have in Paul, Phil. 4. 11. 12. and in Agur, Pro. 30. 8. And Christ hath taught us to pray, Give us this day our daily bread; that is, food convenient and necessary. What are the extremes opposed hereunto. They are two: Affected poverty. The first is voluntary affectation of poverty, as the begging Friars among the Papists, commending that for a virtue and a degree of perfection, which the Spirit of God hath taught us to pray against, Proverbs 30. 8. And hath enjoined us not to beg, but to labour with our hands, that we may be helpful unto others, Eph. 4. 18. What is the other extreme? The immoderate affectation of riches and honours, and that in a greater measure than is needful for us. The former, we call Covetousness; the other, Ambition. What is Covetousness? An immoderate desire of Riches; Covetousness. in which these vices concur. 1. An excessive love of Riches, and the fixing of our hearts upon them. 2. A resolution to become rich, either by lawful, or unlawful means, 1 Tim. 6. 9 3. Too much haste in gathering riches, joined with impatience of any delay, Prov. 28. 20. 22. & 20. 21. 4. An unsatiable appetite which can never be satisfied, but when they have too much, they still desire more, and have never enough, Eccles. 4. 8. like the Horseleech, Prov. 30. 15. the Dropsy, and Hell itself, Prov. 27. 20. 5. Miser-like tenacity, whereby they refuse to communicate their goods either for the use of others, or themselves. 6. Cruelty, Prov. 1. 18, 19 exercised both in their unmercifulness and oppression of the poor. What do you think of this vice? That it is a most heinous sin: for it is Idolatry, and the root of all evil, Col. 3. 5. 1 Tim. 6. 10. A pernicious Thorn that stifleth all grace, and choketh the seed of the Word, Mat. 13. 22. and pierceth men through with many sorrows, 1 Tim. 6. 10. and drowneth them in destruction and perdition, verse. 9 What is Ambition? An immoderate love and desire of honours, Ambition which is a vice compounded of Covetousness and Pride; in which concur all those vices in Covetousness before spoken of: as an immoderate love of honours, a resolution to aspire unto honours, either by lawful or unlawful means, too much haste in aspiring unto honours, not waiting upon God for preferment in the use of lawful means, unsatiablenes in aspiring higher and higher, and enlarging of the ambitious man's desire, like unto hell, Hab. 2. 5. Unto which may be added Arrogancy, whereby he coveteth to be preferred before all others; and Envy, whereby he disdaineth that any should he preferred before him. What is the fourth and last vice here forbidden? Carking care. Immoderate and carking care, in the pursuing of these earthly things, riches and honours; and chose, moderate appetite and desires of having, and moderate care of procuring them is approved and required; that we may not be burdensome, but rather helpful unto others, 2 Cor. 12. 13. Eph. 4. 28. What are the extremes opposed to the former virtue? Carelessness. They are two: the first, is carelessness and neglect of our goods and state. For as he is commended who gathereth in seasonable times, so he is condemned who neglecteth those opportunities, Prov. 10. 5. & 6. 6. and is censured by the Apostle to be worse than an Infidel, 1 Tim. 5. 8. What is the other extreme? Anxious and solicitous care, Solicitous and distracting cares. which distracteth the mind that it cannot be wholly intent to God's service. And this doth partly arise from Covetousness, and partly from diffidence in God's Promises and Providence. What are the reasons that may dissuade from this vice? They are chiefly two. First, because it is Impious. Secondly, because it is Foolish. Why is it impious? Because it chargeth God either with ignorance, that he knoweth not our wants, contrary to that, Matth. 6. 32. or of carelessness, that he neglecteth us; or of impotency, that he is notable to supply our wants; whereas he is omniscient, and knoweth our necessities; omnipotent, and able to relieve us; Eph. 3. 20. and our most gracious Father, and therefore willing and ready to help us in time of need. Secondly, because it divideth the heart between God and Mammon, and we cannot at once serve these Masters, Matth. 6. 24. 1 John 2. 15. james 4. 4. Thirdly, because it is heathenish, Mat. 6. 32. Why is it foolish? Because it is both superfluous and vain: superfluous, because God hath undertaken to provide for us; and therefore in the use of lawful means we must cast all our care upon him, 1 Peter 3. 7. Psalm 55. 22. How is it vain? Because it is God's blessing only that maketh rich, Prov. 10. 22. Deut. 8. 18. and by our own care we can no more add to that stint of state which he hath allotted unto us, than we can thereby add one Cubit to our stature, Matth. 6. 27. You have spoken generally of the internal duties: what duties are externally, and more specially required? They respect either the just acquisition and getting of our goods, or the just retention and possessing of them; unto which is opposed the unjust getting, and keeping of them; which are here forbidden under the name of Theft. What is required to just getting? That we get them by just and lawful means: What required to just getting. For riches are Thorns, which are not to be hastily catched, but to be handled warily, and with much caution, that they do not pierce the soul, and wound the conscience. What may move us hereunto? First, by considering, that a little justly gotten, is better than abundance gotten unjustly, Prov. 16. 8. Psal. 37. 16. Secondly, that what is justly gotten is the gift of God, and a pledge of his love; but that which is gotten unjustly, is given in his wrath, and is a snare of the devil to our destruction. Thirdly, that as goods justly gotten are God's gifts, which he blesseth unto us, Prov. 10. 22. so that which is ill gotten, is liable to his curse, Prov. 13. 11. Hab. 2. 9 Jer. 27. 11. How many ways are goods lawfully gotten? Two ways. First, without Contract. Secondly, by Contract. Out of Contract, either such as are gotten by ourselves, or received from others. How gotten by ourselves? Either ordinarily, or extraordinarily. Ordinary getting is by the sweat of our brows in our lawful Callings. So that here two things are required: First, a lawful Calling: and secondly, that we labour in it, Eph. 4. 28. What is a lawful Calling? It is the setting apart of singular men unto some lawful labour and employment, Lawful Calling & labour in it. according to the variety of their gifts, and inclinations, whether they be public or private. What is in the second place required of every man? That they diligently labour in their lawful calling, 1 Thes. 3. 10. and that variously, according to every man's condition, and the variety of their several callings. For if Adam was not to be idle in the state of Innocency, Gen. 2. 15. much less we after the fall, Gen 3. 19 What do you call extraordinary getting? That which is acquired by the law of nature, Extraordinary getting. or the law of Nations, as that which is gotten by the law of Arms, or that which is casually found, being lost, of another, unto which men have right, when as by diligent enquiry the owner cannot be known. How are goods justly gotten as they are retained from others? When as by a civil right we retain them from others, who are the true and lawful owners; and that either by free gift, or by succession and inheritance, whether it be given unto us by the Testators will, or by Law and right do fall unto us. What are the vices opposite to the former virtues? All means and kinds of unjust getting, opposite to just acquisition, whether ordinary or extraordinary. What is opposite to ordinary just getting? Inordinate walking, 2 Thes. 3. 6. 7. 11. which is opposed either to a lawful calling, or to labour required in it. What is opposed to a lawful Calling? Either no Calling at all, What is opposite to a lawful Calling. or such a Calling as is unlawful. They who have no Calling, are unprofitable burdens to the Commonwealth, and like pernicious humours in the body. Who are these? First, sturdy beggars and rogues, who can work and will not, but live upon other men's labours: which kind of people are not to be suffered in a Commonwealth. For though we shall have the poor always, Deut. 15. 11. Mat. 26. 11. yet there ought to be no beggars, and inordinate walkers, who eat, labour not, 2 Thes. 3. 10, 12. Secondly, idle and superfluous Gentlemen, who having no Calling, spend all their time in pleasure, hunting, hawking, revelling, gaming, etc. Thirdly, such as thrust themselves into such Callings for which they are altogether unfit, and so steal the rewards and profits of it, to which they have no right. What are unlawful Callings? Those that have no warrant out of God's Word, or the Laws of the Land: as those that live by unlawful Arts; as Whores, Bawds, Deut. 23. 17, 18. Witches, Wizards, Deut. 18. 11, 12. Stageplays, Bearwards, Gamesters, and the like. What is opposed to lawful labour in our Callings? An idle life, which as it is condemned in the seventh Commandment, as being a cause and incentive of lust: so here as a companion and cause of theft, Eph. 4. 28. Prov. 18. 9 For sloth causeth beggary, and this stealing, Prov. 6. 11. & 28. 19 & 30. 9 What are the kinds of unjust getting out of Contract? unjust getting out of contract. They are two: 1. Theft. 2. Rapine or Robbery, Leu. 19 13. Both which men may commit either as principals, or accessaries. What is Theft? Theft. The fraudulent taking of another man's goods, against the knowledge or the will of the owner; which is the sin that is chiefly forbidden in this Commandment, and comprehendeth under it all the rest, which is a great sin strictly forbidden by God, Leu. 19 11. and severely punished, Zach. 5. 3, 4. 1 Cor. 6. 10. and by our Laws also made Capital. What are the kinds of Theft? They are either Domestical, Domestical theft. and in the Family, or out of the Family. Thefts in the Family, are either of the wife, or children, or of servants. What is the Theft of the Wife? When she purloineth her Husband's goods, either without his knowledge, or against his will. For howsoever she have a right unto them in respect of use, yet the propriety belongeth only to the Husband. What is the Theft of the Children? When they take away their Parents goods, either without their privity, or against their will: For howsoever Children think this to be no Theft, yet Solomon saith otherwise, Proverbs 28. 24. Whoso robbeth his Father or his Mother, and saith it is no transgression, the same is the companion of a destroyer. What is the Theft of Servants? When they are unfaithful, or wasteful; unfaithful, when as they purloin their Master's goods, John 12. 6. Tit. 2. 10. or are idle and negligent in their service, or run away from them, as did Onesimus, Philem. 12. or give away their goods without their knowledge and consent, though it be to good uses. Wasteful, when as they wastefully and riotously consume their Master's substance. How is Theft that is committed out of the Family distinguished? It is either of goods, Theft committed out of the family. or of persons; of goods, either common and sacred, and those either private or public: Private, are such goods as belong to private men; whether it be cattle, money, or any thing that is money worth. What is the Theft of public things? When things are stolen which belong to the public State, or Body of the Commonwealth, which is more heinous and capital then that which is committed against a private man. And in this kind, enclosures of Commons are to be reputed as theft, Prov. 23. 10, 11. What is the Theft of sacred things? When things consecrated to an holy and sacred use, Sacrilege. are purloined and embezeled; the which we usually call Sacrilege. As when the utensils and instruments of divine Worship are stolen; when the Lands or Tithes devoted unto God for the maintenance of his Ministers are embased, withheld, or taken away, Mal. 3. 8. In which kind, the chief offenders are corrupt Patrons; who having only the right of presentation of fit persons, do encroach upon part of the Tithes, or sell Church-living for money; and also Proprietaries, who seize upon Church-living devoted ro the maintenance of the Ministry, and convert them to their own proper and private use: And finally, the Court Harpies, who seize upon the Revenues of the Church, by preferring of unworthy, idle, and ambitious men. What do you think of this sin? That it is most heinous, seeing such as commit it, rob God himself, Mal. 3. 8. and thereby bring his heavy curse upon them, vers. 9 As we see in the example of Achan, Nabuchadnezzar, Belshazzar, Ananias, Sapphira, and the rest. What is the Theft of Persons? It is an heinous sin punished by the Law of God with death, Theft of persons. Exod. 21. 16. Deu. 24. 7. As being so much worse than the theft of goods, as the persons of men are better than they, Mat. 6 25. And this is committed by such as steal men or children, to sell them for slaves; and by lustful or covetous wooers, who steal men's daughters to make them their wives. You have spoken of Theft properly so called: What is the other kind which is more improper? Rapine, Rapine. which is a violent taking away of another man's goods; which is done either for his profit who taketh, or to his loss from whom it is taken. And the former is committed under the pretext of Authority and legal power, or else without it. The former are public thiefs, of which Solomon speaketh, Prov. 21. 7. which are worse than common thiefs, and shall be more severely punished, Wisd. 6. 6. because their sin is aggravated by the abusing of their Authority; and because commonly violence and cruelty is joined with it, Zeph. 3. 3. Ezek. 22. 27. Mica. 3. 2, 3. Esa. 3. 14, 15. What is this Theft called? Oppression, Oppression. and Extortion; when a man spoileth his neighbour under colour of Law, as Ahab and Jezabel did Naboth, 1 Kings 21. What is that Rapine which is committed without any pretext of Authority? It is either in War, or in Peace. In War, either by Land, when Soldiers being not content with their pay, do spoil and plunder, not only their enemies, but also their friends, Deut. 2. 5, 6. Luke 3. 14. Or by sea, when as Pirates they rob and spoil all they meet with, and can master. What is that Rapine which is exercised on the Land? It is either robbery by the highway, Luke 10. 30. John 18. and last verse; or Burglary, when as they break open houses that they may rob the inhabitants. Are there no other to be esteemed Thiefs but those only who act theft themselves? Yes; They also who are accessaries, Psal. 50. 18. and do consent to the theft of others: And these thefts are common to all, or proper to Superiors. The former is committed before, with, or after the theft. How is a man an accessary before the theft? When he counseleth or provoketh another unto it, Accessaries to theft. as Jezabell did Achab, 1 Kings 21. Prov. 1. 11, 13, 14. How with, or in the theft? Either when he aideth the Thief, or doth not hinder him when as it is in his power. How after the theft? First, when he receiveth, and concealeth what is stolen, or hideth, or keepeth the Thief from being apprehended. Secondly, when he partaketh with him in the stolen goods, Prov. 29. 24. And this is done; 1. When he taketh the goods from the Thief, that he may keep them to himself. 2. When he knowingly buyeth stolen goods, which ought to be restored to the owners. 3. When by silence he concealeth the Thief. How are the Superiors accessary? When they do any ways encourage, or do not punish them: especially when they do acquit them for a Bribe. So much of that acquisition, and getting of goods which is out of Contract: Now show that which is in, or by Contract: And first what a lawful Contract is, and what is required in it. A Contract is an agreement between parties by mutual consent about the alienation of goods from one to another, Acquisition by lawful Contract. upon some just and honest conditions. And this either respecteth the things themselves, or their use for a time. What is required in a lawful contract? That it be done in simplicity and integrity, without guile and deceit; unto which three things are required: first, truth in our words: secondly, fidelity in our promises: thirdly, justice in our deeds, Psal. 15. 24. Zac. 8. 16. What is opposed hereunto? First, all collusion and deceit, whereby one seeketh to circumvent another, 1 Thes. 4. 6. which is a vice odious unto God, Ezek. 22. 12. and severely punished, Psal. 5. 7. & 55. and last v. Mic. 7. 2. Secondly, lies in contracting the bargain, Prov. 21. 6. and most of all when they are confirmed by oaths. Thirdly, perfidiousness in promises, when covenants are not kept. Lastly, injustice in Contracts, when equality is not observed. What are the sorts of things gotten by Contract? They are either of things alienated, Acquisition by liberal alienation. or committed to trust: and the former is either liberal, or illiberal. What is liberal alienation? It is either for ever, or only for a certain time. For ever, as when things are given absolutely, or upon certain conditions. What is liberal alienation for a time? When as things are lent for a time, either to be restored in the same, or in the like kind; as money, corn, and such like. What is opposed hereunto? When the Borrower being able doth not pay all, or not at the appointed time, or doth not do his best endeavour to pay it, Psalm 37. 21. What is that Acquisition, Acquisition by illiberal alienation. which you call illiberal alienation? That which is made by way of recompense, or exchange, which is either of the thing itself, or the use of it, or of labour and industry: in which the general rule to be observed is, that there be an equal and just proportion in the recompense or exchange between the things exchanged; as between the price and thing prised, the industry, labour and reward. What is opposite hereunto? When as this just proportion is not observed? What are the kinds of the alienation of the thing itself? They are two: Either that which is for ever, or that which is only for a certain time. What do you call alienation for ever? Merchandise. Merchandise, which consisteth in buying and selling: and it is a commutation either for money for ware, which is buying, or of ware for money, which is selling. What do you think of it? I hold that Merchandise is a lawful calling, but liable to much danger of sin in the managing of it, Ecclus. 26. and last. 27. 1, 2. Host 12. 7. Mat, 21. 12, 13. What is selling? A Contract about the alienation of goods for ever at a certain price agreed upon between the seller and the buyer, Of Selling. without any fraud or guile. What is required to just selling? First, in respect of the person, that he be the just owner, or by him appointed to sell in his right. Secondly, in respect of the goods, that it be saleable, and neither sophisticated by mixture, nor base and corrupt in respect of the substance. Thirdly, in respect of use, that it be profitable for necessity of life, or for ornament and delight. Fourthly, in respect of the manner of selling, that it be without any deceit. Fiftly, that it be sold at a just and equal price, according to the worth, respect being had both to the use of the thing itself, and also to the necessary pains and danger which the Seller hath been at in getting of it. What is required to the manner of lawful selling? That it be done with simplicity and integrity, and that we do not in bargaining defraud and overreach one another, 1 Thes. 4. 6. Levit. 25. 14. What are the vices and corruptions in selling opposite hereunto? Vices and corruptions in selling. They are many; and concern either the Seller himself, the Ware, or things sold, the price, or the manner of selling. What are the vices which respect the person of the Seller? First, when as he selleth that which is not his own. Secondly, when as he selleth that which is not vendible: as first, when it is defective, and faulty, or not useful. Secondly, when as it is such a thing as ought not to be sold, as Gehazi, 2 Kings 5. 20. the miracle of healing, wrought by divine power. So when Magistrates for Bribes sell justice, Amos 2. 6. Esa. 5. 23. & 1. 23. Thirdly, when men by lying and false witness-bearing sell the truth; in which rank, Lawyers are chiefly to be numbered, who wittingly for Fees plead ill causes. How doth the Seller offend in respect of the price? When as he observeth not a just and equal proportion between the price, and the worth of the thing sold: And this is the vice either of private men, or of whole societies. Private men who thus offend, are those which we call Regraters, Monopolists, hoarders up of Corn, and other commodities, to raise the Market by making a dearth and scarcity, Prov. 11. 28. How do whole Societies in this kind offend? First, when as they of the same Trade and Craft agree together to sell their wares at an unequal rate above the true worth. Secondly, not to finish the work which another hath begun, though he dealeth deceitfully and unjustly with his workmaster. What are the sins committed by the Seller in respect of the manner? They may be referred to two heads; Either his Words, or Deeds. How offendeth he in Words? First, when as he immoderately praiseth his wares above their true worth, and concealeth the faults and defects in them, which he well knoweth. Secondly, when as he asketh much above the worth, and protesteth that he cannot afford it better cheap. How doth he offend in his Deeds? Either in respect of the kind, quality, or quantity, of his wares. In respect of the kind, when as he selleth one thing for another, or one colour for another, presuming on the ignorance of the buyer. How in respect of the Quality? When as he deceitfully selleth old for new; that which is corrupt and sophisticated, for that which is pure and simple; and bad for good. To which end he useth many arts, and false lights, and showing course and bad wares, to commend those for the best which he showeth after, though they be but a little better. How in respect of the Quantity? When as he detracteth from the just and equal proportion by using false weights and measures not agreeable to the Standard, using less and lighter when they sell, and larger and heavier when they buy, which God forbiddeth, as abominable, Leu. 29. 35, 36. Deut. 25. 14, 15. Prov. 11. 1. & 20. 10. 23. Host 12. 7. Amos 8. 5, 6, Mic. 6. 10, 11. You have spoken of Selling: Now what is that alienation which is by buying? Buying is a Contract, Of buying, and what is required unto it. whereby money, or a just price is alienated and parted with for wares of proportionable worth. What is required in buying? Things answerable to those before spoken of in selling: and respect; first, the person buying: secondly, the thing bought: thirdly, the price given: and fourthly, the manner of buying. What is required in respect of the person buying? That he buy only of him whom he thinketh to be the right owner of the thing sold: for he that buyeth known stolen goods, communicateth in the Theft. What in respect of the thing? That he buy that only which he knoweth may be lawfully bought and sold. How do men sin in this respect? When as they offer to buy, with Simon Magus, spiritual gifts and graces, or things consecrated to divine worship, that they may alienate them from their right use; Pardons, and Indulgencies, sacred Ordination, Benefices, and the like. Secondly, they which buy justice, and much more injustice by Bribery. Thirdly, they that buy Lies and false Testimonies to prevent justice.. What is required of the buyer in respect of the price? That according to his knowledge and judgement he give a just, equal, and proportionable price, according to the true value of the things sold, and bought; especially when he buyeth of the poor, who are by present necessity enforced to sell, whether it be wares or labour; upon which, if any take advantage to beat down the just price, they grievously oppress the poor, Amos 8. 6. & 2. 6. Mic. 2. 2. 3. What is required of Buyers in respect of the manner? That they use all simplicity, and upright dealing, and shun all injustice and deceit both in their Words and Deeds. How in Words? First, that they do not offer much under the true value of the wares they buy, according to their knowledge and judgement. Secondly, that they do not undeservedly dispraise it, and without cause, to beat down the price; yea even when they inwardly like and approve it, Prov. 20. 14. How in Deeds? When as they do not pay at all, or less than the price that was agreed upon: and this deceit respecteth either the quality, when as they put off in payment base and adulterate money; or in quantity, when as they pass for payment clipped money, Gen. 23. 16. or such as is defective in weight or number: And to these private thefts in buying, we may add one that is more public; when as the buyer buyeth up and engrosseth a whole commodity, that having all in his own hand, he may raise the market, and sell at what rate he listeth. Hitherto of that illiberal alienation which is for ever: what is that which is only for a time? It is called pawning; Of pawning, and what is required unto it. which is a contract whereby the dominion and right of a man's goods is alienated from the owner to another man, only for a time, upon some condition agreed upon between the parties; which condition being not observed, the right of the thing belongeth to the receiver, at least so long till it be performed. And this pawning is either of moveables, and is called properly pawning; or of immovables, and is called mortgaging. What is his duty who layeth a thing to pawn? First, to provide, that the thing pawned be at least of equal worth to that for which it is pawned. Secondly, that he redeem it at the appointed time. What is his duty that receiveth a pawn? First, that if the party be poor, and the thing pawned necessary to the preservation of life, that either he do not receive it, or that he do restore it to the owner when his necessity requireth it, Deut. 24. 6. & 24. 10, 11, 12, 13, 14, 15, Ex. 22. 26. Secondly, that if the borrower be not able to restore it at the appointed time, he do not use extremity, nor take advantage upon his necessity, to make him forfeit the thing pawned; but at the most, provide only for his own indemnity, Ezek. 18. 7. 12. & 33. 15. So much of the illiberal Alienation of the thing itself: Now what is the illiberal Alienation only of the use? This contract of Alienation concerning only the use, Of Location and letting. is either location and letting, which is the alienation of the thing for hire: or hiring and conduction, which is the alienation of the hire for the use of the thing. What is Location or letting? It is a contract, whereby only the use of a thing, and not the interest and dominion is alienated from the owner to another, for hire and wages agreed upon, and that only for a certain time: And therefore, by this contract, the same individual is to be returned. What is his duty that letteth? 1. That he require an equal and proportionable price for the thing he letteth. 2. That he letteth only such things as are useful to him that hireth them. 3. That he do not exact any recompense for any hurt which happeneth to the thing hired, which cometh not by the fault or negligence of him that hireth it, Exod. 22. 11. 15. What is Conduction or hiring? It is a contract, Of conduction and hiring. whereby a man getteth the use of a thing for a certain time, for a just price or reward. What is his duty that thus hireth any thing? First, that he use the thing hired only for that end and purpose to which he hired it. Secondly, that he use it no worse then if it were his own. Thirdly, that he restore it to the owner at the time agreed upon. Lastly, that he restore whole and sound the thing hired; or if through his fault or negligence it have received any hurt, that he give to the owner a valuable recompense, Exod. 22. 12. What is that we call Usury? It is a lending in expectation of certain gain. Of Usury. What do you think of it? If you speak of that property which the Scriptures forbid and condemn, it is a wicked and unlawful Contract, into which as a common sink, the filth of many other sins, and unlawful Contracts do run; a fruitful womb, in which many vices and corruptions are bred; and by which, if we live and die in it without repentance, we are excluded out of the Kingdom of heaven, Psalm 15. 5. & Ezek. 10. 8. & 22. 13. But there is much question what this Usury is which the Scripture condemneth. Therefore it shall be our wisdom in matters concerning our salvation to take the surest and safest course; and that is wholly to forbear it, and not to put our souls, which are of more value than the whole world, upon nice disputes, and subtle distinctions, Mark 8. 36. You have spoken of that alienation which is in illiberal Contracts, in respect of the things themselves, or the use of them: Now what is that alienation which is for recompense of care, labour, and industry? These Contracts are either public or private; the private, are either in the Commonwealth, between the Magistrate and people; or in the Church, between the Ministers and people. What is the Contract between the Magistrate and people? That the Magistrates should receive from them their stipends, Of Contracts between Magistrates and people. tribute, and maintenance, and the people from them, and by them, protection, direction, and peaceable government. What then is the Magistrates duty to the people? That he faithfully bestow all his labour and industry, his care and diligence, that he may in the Lord govern the people committed to his charge; and direct, correct, and protect them for the common good, Rom. 13. 4. Psal. 78. 71, 72. And if they have their reward, and neglect their duty, they are guilty of theft, and sin against this Commandment, Ezek. 34. 2, 3. What is the People's duties to them? That they faithfully pay unto them their tribute and due, as an honourable reward of their pains and care, Mat. 22. 21. Rom. 13. 7. What is the public Contract between Ministers and people? That the Ministers receiving their portion and maintenance from the people, Of Contracts between Ministers & people. or rather from God himself, that they feed the people committed to their charge, with the bread of life, faithfully preaching the Word, and administering the Sacraments, and shining before them by an holy example, and the light of a godly life, seeking rather them then theirs, 2 Tim. 4. 1, 2. 1 Cor. 12. 14. What is his Theft? 1. When he receiveth his reward, and neglecteth his duty. As when he presseth into his Calling uncalled, by the window, and not by the door, John 10. 1. being neither qualified with gifts, nor willing to employ those he hath for the good of the people 2. When he feedeth himself and not the people, eating the milk, and clothing himself with the wool, but neglecting the flock, Ezek. 34. 2, 3. Zach. 11. 15. 17. 3. When for gain he either preacheth false doctrine, or concealeth the truth, Mich. 3. 11. What is the duty of the people? That receiving spiritual things from their Ministers, they communicate and impart unto them their carnal things, 1 Cor. 9 10. What is the People's Theft? When receiving these spiritual things, they defraud them of their deuce, and withhold from them their means and maintenance which the Laws of God and man do allot unto them: The which is not only theft, but even sacrilege, Of Workmasters and hirelings, and their duties to one another. and the robbing of God himself, Mat. 3. 8. What is that Alienation which is in private Contracts? When as men employ others to do their work upon promise of reward, or any ways to use their gifts and abilities; their care, industry and labour for a just recompense. What is required of such as thus employ others? 1. That they give an equal and proportionable recompense to those whom they thus hire, 1 Tim. 5. 18. 2. That they pay it without delay, especially to the poor, who are not able, nor willing to forbear it, Deut. 24. 14, 15. Leu. 19 13. What then is their Theft? When either they give not an equal and just recompense, or delay to pay it to the poor, who are unable to forbear it, Jam. 5. 4. What is the duty of the Mercenary or hireling? 1. That he require no more than such wages as is equal and proportionable to his skill, care and labour. 2. That he do his work that hireth him, faithfully and diligently. You have spoken of such Contracts as respect Alienation and change: Now what are those which are of things committed to trust? They are either of things committed to others only for safe custody, Of things deposited, and committed to trust. or such as are committed to Feoffees of trust for uses appointed, or such as by last will are entrusted to Executors. What is the nature of things deposited? When neither the dominion and right, nor the use of the thing is alienated, but only the safe custody is committed to a man. What is his duty? That he safely keep that which is committed to his trust, and willingly restore it to the owner when he calleth for it. What is his Theft? First, when he converteth the thing committed to his keeping to his own use. Secondly, when he will not restore it to the owner when he desireth to have it. But what if the things deposited be stolen, or become worse? If it be by his default that had the keeping of them, he is to make it good: but if by oath he can clear himself of all unfaithfulness and negligence, the owner and not he must bear the loss, Exod. 22. 7, 8. What is the duty of Feoduciaries and Executors? The duty of Executors. That they faithfully discharge their trust, and do their will (and not their own) who have reposed confidence in them. How do they offend? When they fail in their trust, and aim more at their own profit, then at the performing of their will who have entrusted them, or the faithful discharge of their duty. These are duties which respect things committed to trust: what say you of persons thus entrusted? Those are Pupils, Of persons committed to trust. and children in their nonage, who being unable to govern, direct, protect, and order themselves, are by the Laws of God and man, committed to the care and tuition of others. What is the duty of their Tutors and Guardians? That they carry themselves towards them faithfully, according to the trust reposed in them; and like Parents, aim chiefly at the good of their Pupils and Wards, and not their own gain and profit, Esth. 2. 7. remembering that they shall one day be called to give an account of these persons committed to their charge and trust, and of all the goods belonging unto them. So much of just getting goods: now in the order propounded we are come to the just possession, and retention of them: what is required unto this just possession? Two things. First, the keeping of our own goods. Of just possession of goods, and what is required unto it. Secondly, the restitution of that which justly belongeth to others. What doth this Commandment require of us in the former respect? That we be not wanting to the just preservation, not only of our neighbours, but also of our own goods. How prove you this. Because our goods are God's Talents, eommitted unto us; of which we must give an account to our great Lord and Master. And therefore if through our own fault and negligence we suffer them to be lost, or to be taken unjustly from us, we rob ourselves, and the poor also, who have right unto that which we can well spare from our own uses. What doth this Commandment require concerning restitution of other men's goods? That we readily restore those goods which either we have unjustly gotten from the right owners, Of Restitution, and what is to be considered in it. or which we cannot justly retain. How do you prove that goods unjustly gotten aught to be restored? Both by God's Precepts, the examples of the godly, and necessary reasons. For the first, God strictly requireth, that if any thing be unjustly gotten, as either by violence, or by fraud and deceit, or any other ways, restitution be made to the true owner, Leu. 6. 2, 3, 4, 5. Num. 5. 6, 7, 8. By what examples do you evince it? Before the Law, by the example of Jacob and his sons, Gen. 43. 12 21. Under the Law, by the profession of Samuel, 1 Sam. 12. 4. and the practice of Micah, Judges 17. 2. who, though an Idolater, made conscience of it; and of the Jews, Nehem. 5. 11, 12. And under the Gospel we have the example of Zaccheus, Luke 19 8. Yea Judas himself, being convinced of his sin, maketh restitution: so that they herein are worse than Judas who refuse to do it. What reason have you for it? Because it is a duty necessarily to be performed by all that hope for salvation: For without restitution we can neither have any true faith to persuade us that our sin of Theft is remitted, nor any sincere Repentance. For God pardons no sin which we still pertinaciously retain and live in, Prov. 28. 13. But he that restoreth not illgotten goods, liveth still in his theft, and repenteth not of it, seeing restitution is an inseparable fruit of repentance, Ezek. 33. 15. But what is to be considered in this restitution? Four things. First, who is to make it; namely, every man who hath gotten any thing unjustly, either by force or fraud, by contract or out of contract, by calumny, and false accusation, by lying, oppression, or any other evil course, Luke 19 8. Numb. 5. 6 Leu. 6. 23. Secondly, to whom restitution is to be made; namely, to him who is wronged, defrauded or oppressed; Leu. 6. 5. or to his kindred, if he be dead, or if none such can be found, to pious uses. Thirdly, how much aught to be restored; to wit, all the whole that is unjustly gotten, if he be able, or at least so much to the uttermost as he is able; yea the Law of God required, that to the principal a fifth part should be added, Leu. 6. 5. Numb. 5. 7. And even equity itself requireth, that beside the principal itself, so much more should be added as the party is damnified by this unjust detention of his goods. Fourthly, when this restitution ought to be made; namely, not at the end of our lives, or after our death; but as soon as we repent, and desire at God's hands that our sin should be forgiven. We must confess, bewail, and forsake our sin, that God may be reconciled unto us, and then we must make satisfaction to our wronged Neighbour, Mat. 5. 23, 24. What are the things, which though they be justly gotten, yet are unjustly detained? Such things as others having lost, we have found: For such things come unto us by the disposing of God's providence, and we may justly keep them till we can find out the true owners; so that we make diligent enquiry after them, with a resolution to restore what we have thus found, when we know to whom they belong, Deut. 22. 3. Exod. 23. 4. Hitherto of the duties which belong to just getting and possession of goods: Now what is required to the right use of them? Of the right use and fruition of goods. Two things: Fruition, in respect of ourselves; and communication, in respect of others, Prov. 5. 15, 16. What is required to the former? That we thankfully and comfortably enjoy God's blessings which he hath bestowed upon us, Eccles. 5. 17, 18. How must this be done? Of parsimony and frugality. By exercising two virtues. The first is Parsimony or thriftiness, whereby we honestly keep and preserve our goods, that they be not vainly and unprofitably misspent, John 6. 12. Prov. 27. 23. to 28. The second is Frugality, whereby we dispose of our goods justly and honestly gotten, to fit and necessary uses, in a sober and moderate manner. What virtues then must here concur in the right use of our goods? These four: 1. justice in getting them. 2. Thriftiness in keeping them. 3. Frugality in enjoying them. 4. Liberality in communicating them. For without justice, parsimony degenerateth into covetousness; Frugality without liberality, into sordid miserlinesse; Liberality without parsimony and frugality, into prodigality. What vices are opposed to these virtues? Two: 1. Tenacity, or sordid grippleness. Secondly, profusion, and wastefulness. What is tenacity? Of tenacity & miserlinesse. A kind of covetousness which restraineth men, both from communicating their goods to others, and from enjoying them themselves, Eccles. 6. 2. & 5. 10, 11. Wherein do such offend? By committing a double theft. First, against their neighbours, seeing God hath not made them absolute owners of their riches, but Stewards, who must dispose of them also for the good of others, which if they do not, they rob them of their right, James 5. 1, 2, 3. Secondly, against themselves, in defrauding their own souls of the use of those blessings which God hath allowed them, Eccles. 4. 8. What do you think of such Misers? First, that none are more wicked, seeing they are neither good for themselves, nor others, Eccles. 14. 5. Secondly, none poorer, seeing though they possess much, yet they enjoy nothing, and want as well what they have, as what they have not. Thirdly, none more foolish, seeing they want for fear of wanting, and live poor that they may die rich. Fourthly, none more wretched, seeing they deprive themselves both of the comforts of this life, and of the joys of the life to come. What is the other extreme? Profusion and wastfulnesse: Profusion and Prodigality. And this is twofold, either in spending above their means in unnecessary expenses, whereby they either ruin their estates, or expose themselves to the devil's tentations, in using unlawful means to recover that which they have wastefully misspent. Or secondly, in wasting their goods in dishonest & riotous courses, tending to luxury and riot, whereby they necessitate themselves to use all unlawful means to get so much more wealth as may serve to maintain their riotous expenses; and so Luxury becometh the mother of Covetousness; and Covetousness the nurse of luxuriousness. What is the use of our goods respecting others? It is by communication or liberal alienation of them for the use and benefit of others. What virtues are hereunto required? Two: Liberality and justice. Of Liberality. Liberality, whereby we communicate our goods with a ready and cheerful mind. Secondly, justice, that we thus communicate that only which is our own. And these must go hand in hand, and are therefore conjoined by Solomon, Proverbs 21. 21. What are the kinds of liberal alienation? They are two. For it is for a certain time only, or for ever. What is that which is only for a certain time? It is either a liberal alienation of the use only of a thing for a certain time, Of lending. or of the dominion also, and that freely, without any expectation of recompense. For both these aught to be liberal, respecting only the profit of the receiver: and secondly, just, to which is required that that which is lent be his own who dareth it, and fit for his use who borroweth it: And this duty is commended, Psalm 112. 5. and commanded, Deut. 15. 7. 8, Matth. 5. 42. Luke 6. 35. What is that alienation which is for ever? It is free giving, Of Free-giving. when as goods are alienated from the true owner unto another liberally, and without expectation of any recompense, 2 Cor. 9 7. Acts 20. 35. What is further required to it? That it be not only free, but also just, giving that only which is a man's own, and not another's, which were no better than theft: As when a man by lavish giving defraudeth his children of their inheritance, or giveth his goods or lands from his daughters to strangers, or remote kindred of his name, because he hath no sons to continue it. Secondly, That we make good choice of those upon whom we confer benefits, either for their worth or indigency; but especially, we must give and do good to those who are of the household of faith, Gal. 6. 10. What are the uses unto which we must freely contribute? They are either public or private, and the public are either civil or Ecclesiastical. What are the Civil? When as we freely give our goods for the service, preservation and benefit of the Commonwealth, both in the time of peace and war. To which uses we must give freely, to the uttermost of our ability: yea, even above it, when the necessity of the State requireth it, seeing the good of the whole body must be preferred before the good of any particular member, 2 Sam. 17. 27, 28, 29. What are the Ecclesiastical? When as we give freely for the maintenance of the Ministry, and means of God's Worship, tending to the salvation of our souls. To which uses we must give so much the more cheerfully, as the soul is to be preferred before the body, or outward estate, Luke 10. and last. Prov. 3. 9 An example whereof we have in the Israelites, Exod. 36. 5, 6. 1 Chron. 29. 9 And if they were so free and liberal in giving towards the building of the Tabernacle and Temple, how much more should we towards the building of God's spiritual Houses and Temples for the Holy-Ghost? What are the private uses? For the benefit and relief of private men, whose necessity doth require it of us according to our abilities; and these are those Almsdeeds, and other works of mercy, unto which the Apostle exhorteth, Heb. 13. 16. And are partly fruits of mercy, and partly of brotherly love, and Christian charity, of which we shall have occasion to speak afterwards. Hitherto you have spoken of the duties respecting our own and Neighbour's person, both in regard of life in the sixth, and of chastity in the seventh, as also our own and their gods in the eighth. Now what is the ninth Commandment? Thou shalt not bear false witness against thy neighbour. The ninth Commandment. What is the main scope and end at which God aimeth in this Commandment? The scope or end. The conservation of truth amongst men, and of our own and Neighbour's fame and good name. Why doth God so much regard truth? Because it is most dear unto him; for he is the God of truth, Deut. 32. 4. Psal. 31. 5. yea truth itself, John 14. 6. Therefore Christ came into the world, that he might bear witness unto the truth, John 18. 37. and by speaking the truth God is glorified, Josh. 7. 19 Why doth he respect so much our fame and good name? Because it is his own good gift, and therefore he taketh care to preserve that unto us, which himself hath given. What was the occasion of this commandment? First, The occasion of this Commandment. our natural corruption, which maketh us prone to lying, Psal. 58. 3. Rom. 3. 4. as appeareth hereby, in that we no sooner speak than lie, and not only for advantage, but without any cause, out of mere vanity. Secondly, out of a natural disposition men are ready to trespass against the fame and good name of others; and this ariseth out of mere envy and pride, which maketh us ready to abase others, to advance ourselves: And these corruptions God opposeth in this commandment. What is the thing that is here chiefly forbidden? That we should not in legal proceedings and Courts of justice give a false testimony concerning our neighbours, The chief sin here forbidden. as appeareth by the words expressly used, Thou shalt not answer a false testimony concerning thy neighbour, which imply a precedent question or examination, unless we will say that answering is here used for speaking or saying, as it is often times, Matth. 11. 25. Luk. 14. 3, 5. Matth. 28. 5. and then the meaning is, that we must not give a false testimony of our neighbour either publicly or privately, whether it be with or against him; or if we had rather take it of legal testimonies in Courts of justice, then by a synecdoche we must under this one kind understand all other kinds of false testimonies, but this is here named as the chief, and of all the rest most hurtful and pernicious, to comprehend under it all the rest, as it is in the other commandments. What then is the negative part of this commandment? It generally forbiddeth all false, The Negative part. vain, and offensive speeches concerning our neighbour, whether it be for or against him, whether in judgement or out of judgement, although principally here are forbidden all false testimonies which tend to the prejudice of the fame or state of our neighbours; or more briefly it forbiddeth all falsity and untruth, especially that which is prejudicial to our neighbour in any respect, or to ourselves. What doth the affirmative part require? Two things: The Affirmative part. the conservation of the truth, and of our own and neighbours good name, with all duties of the tongue homogeneal and of the same nature and kind, with all helps and means tending hereunto. Why are our words and speeches so much to be regarded, seeing they are but wind, as is commonly supposed? Great care is to be had of our speech, seeing it is an excellent faculty peculiar to man, and being a special gift of God it must not be abused to God's dishonour and our own destruction. Neither are words slightly to be regarded, seeing we must give account of every idle word, and by our words we shall be justified or condemned, Matth. 12. 37. And the wise man telleth us, that death and life are in the power of the tongue, Pro. 18. 21. and that a wholesome tongue is a tree of life, whereas an evil tongue is an unruly evil, and full of deadly poison, James 3. 8. which if we do not subdue and rule, whatsoever profession we make of Religion it is all in vain James 1. 26. What is the sum of the duties of the tongue here required? That our speeches be both true and charitable: The sum of the duties here required. for these must inseparably go together; for Charity rejoiceth in truth, 1 Cor. 13. 6. and the truth must be spoken in love, Eph. 4. 15. For truth without love savoureth of malice, and charity without truth is false, vain, and foolish. Unto what heads then are these duties of the Tongue, required in this Commandment, to be referred? Unto two: 1. The conservation of truth amongst men; And 2. the conservation of our own and our neighbour's fame and good name. What have you to say concerning Truth? Two things. Of Truth. First, what this truth is. Secondly, the means of conserving it. What is to be considered in truth itself? Three things, First, what it is. Secondly, whether it be to be professed. Thirdly, after what manner. What is truth or veracity? It is an habit of speaking that which is true from our hearts, Psal. 15. 2. What is required hereunto? Two things. First, that our speech be agreeable to our minds. Secondly, that our minds be agreeable to the thing: For though we speak that which is true, yet if we think it false, we are liars, because our tongue agreeth not with our minds: and if that we speak be false, and yet we think it true, we do not speak truly, for though truth be in our hearts, yet a lie is in our mouths; and though we cannot be called liars, because we speak as we think, yet may we be said to tell a lie, because that we say is false. What great necessity is there of this truth? Very great: for if speech be necessary, (as all confess) then also speaking truth, without which there would be no use of speech; for take away truth, and it were better that we were dumb, then that we should be endued with this faculty of speaking What other motives are there to embrace it? Because it is both commended and commanded in the Scripture: It is commended as a virtue which God greatly loveth, Psal. 51. 8. as a note of a Citizen of heaven, Psal. 15. 2. and of one who shall be established for ever, Pro. 12. 19 It is commanded Ephes. 4. 25. Zach. 8. 16, 19 Is it only sufficient to know the truth and believe it? No: Truth must be professed, and how. we must also upon all fit occasions profess it with our mouths, Rom. 10. 9, 10. Matth. 10. 32, 33. How must the truth he professed? Freely and simply. How is it done freely? When as we profess it willingly and undauntedly, so far forth as the matter, place, and time do require. So Dan. 3. 16, 17, 18. Acts 4. 8, 10, 13. How is it done simply? When as it is done without guile and dissimulation, shifts or shuffles. What are the vices opposite to truth? They are two: Opposites to truth. First, falsity and lying. Secondly, vanity, or an habit of lying. What is lying? 1. Lying. It is twofold: First, when we speak that which is false. Secondly, when as we speak that which is true, falsely, and with a mind to deceive. What is it to speak that which is false? When as we do not speak as the thing is, whether we think it true or no. What is it to speak falsely? When as we do not speak as we think, whether the thing be true or false. What are the reasons which may dissuade from lying? 1. Because God is true, Reasons to dissuade from lying and the author of truth; and the Devil a liar, and the father of lies; and as truth maketh us like unto God, so lies make us like unto the Devil. 2. Because it is strictly forbidden in the Scriptures, Leu. 9 11. Exod. 23. 7. Col. 3. 9 Eph. 4. 25. 3. Because the liar sinneth grievously, not only against his neighbour, but also against God himself, Leu. 6. 2. 4. Because the Scriptures condemn lying as the spawn of the old serpent, John 8. 44. and as a thing abominable and odious unto God, Pro. 12. 22. & 6. 17. 5. Because it perverteth the use of speech, taketh away all credit and faith between man and man, and quite overthroweth all humane society, which cannot stand without contracts and commerce, nor they without truth. Lastly, because God severely punisheth lies, Pro. 19 5, 9 Psal. 5. 6. Acts 5. 1, 2, 3, etc. and that both in this life with infamy and disgrace, for it maketh a man esteemed base and of no credit, so that the usual liar is not believed when he speaketh truth, Eccles. 34. 4. And in the life to come, for it excludeth out of heaven, Apoc. 22. 15. and casteth men into that lake which burneth with fire and brimstone, chap. 21. 8. How are lies usually distinguished? Three sorts of Lies. Into three sorts, Merry Lies. Officious Lies. Pernicious Lies. What are merry Lies? Such as are spoken only to delight the hearers, and make sport. Are such to be condemned as sinful, seeing they do no man hurt? Yes verily, for the Scriptures condemn not only false, but also all vain speeches, Matth. 12. 29. Secondly, because they are against truth, and cannot be spoken without impeaching of it. Thirdly, lies must not be spoken to delight Princes, who have most cause of care and trouble, Host 7. 3. Fourthly, lies must not be spoken for profit, and therefore much less for delight. What are officious Lies? Such as are spoken either for our own, or neighbour's profit, and do not hurt any man. Are such lies unlawful likewise? Yes surely, and upon the same grounds; for though we may buy the truth at a dear purchase, yet we must not sell it at any rate, Prov. 23. 23. And if it be unlawful to lie in the cause of God, because it hath no need to be supported by our lies, job 13. 7, 8. much less for our own or neighbour's profit. What do you call Vanity in lying? When men by a corrupt custom are so habituated to lying, that they will lie for every cause, yea even for no cause, and when they might attain their ends as well and easily by speaking truth. What vices are opposite to Freedom and Liberty in speaking the truth? They are either in the excess, Vices opposite to freedom of speech. or in the defect. What in the excess? Unseasonable and undiscreet profession of the truth, with the danger or loss of ourselves or others, when neither the glory of God, nor our own, or neighbours good doth require it. And in such cases our Saviour himself would not profess the truth, though he were pressed unto it by his malicious enemies, john 18. 20, 21. Because he should thereby have but cast Pearls before Swine, contrary to his own Doctrine, Matth. 7. 6. What is opposite in defect? When either out of a cowardly fear, or some other sinister respect we deny the truth in our words, or betray it by our silence. Of the former we have an example in Peter, Matth. 26 of the other in those weak Christians, 2 Tim. 4. 16. But is it not sometime lawful to conceal the truth? Yes surely, when neither the glory of God, nor our own, or neighbours good do require the profession of it, but yet with this caution, that we do not speak any untruth to conceal it. 1 Sam. 16. 2. 5. What is opposed to simplicity in speaking the truth? Simulation or double dealing; Opposites to simplicity of speaking truth. which is twofold, either in our words, or deeds. What is that in our words? When we speak one thing, and think another, or speak with an heart and a heart, in the Scripture phrase, Psalm 12. 2. This is called a deceitful tongue and mouth, Zeph. 3. 13. and a tongue that frameth deceit, Psalm 50. 19 as it is described, Psalm 52. 22. jer. 9 8, 9 The which is to be avoided, Psalm 34. 14. and Christ's example to be imitated, 1 Pet. 2. 22. What is simulation in our deeds? When as one thing is pretended, and another thing is intended. So joab killed Abner, and Amasa under pretence of friendship. But howsoever this is esteemed policy with men, yet it is odious to God, Psal. 5. 7. and punished with immature death, Psal. 55 and last. You have spoken of truth itself, and the opposites unto it; now show what are the means of it? They are of two sorts. Means of preserving truth. First, that it may be amongst men. Secondly, that it may have a profitable being. What is required to the being of it. Two things. First, that it may be known. Secondly, that being known, it may be preserved. What is required to the knowing of it? Two things. First, a love of the truth. Secondly, teachableness. What is the love of the truth? First, when as men are so affected towards the truth, that they study with all their endeavour to get it, but will not sell it at any price, Proverbs 23, 23. Secondly, when as they are willing to defend it upon all occasions, Ecclus. 4. 33. What is opposite hereunto? First, love of lies, which excludeth out of heaven, Apoc. 22. 15. Secondly, voluntary ignorance, 2 Pet. 3. 5. What is opposite to the defence of truth? When as it is deserted or opposed. What is teachableness? A fruit of the love of truth: when as men are ready and willing to admit the truth, and to give place to better reasons, Acts 17. 11. What is further required to the preserving of truth? That we be constant, and not carried away with every wind of Doctrine, Eph. 4. 14. And these two virtues must concur: for teachableness without constancy degenerateth into levity and vain credulity, and constancy without teachableness into pertinacy. What are the means of the profitable being of truth amongst men? Profitable speech; which is accompanied and furthered with courtesy, and civility, and remedied with silence. When is our speech profitable? First, Profitable speech. when it advanceth God's glory, either in respect of the matter of it, or the end. The matter, when as we praise God, and celebrate his glory, Psalm 50. and last. Ephes. 5. 4. james 5. 13. And God's glory is the end of our speech, when as it is chiefly referred thereunto. How doth our speech tend to our neighbour's profit? First and chiefly when it tendeth to his spiritual good and edification, as instructing the ignorant, counselling them that need counsel, comforting the afflicted, strengthening the weak, exhorting the sluggish, admonishing them that err, and rebuking them who wilfully offend. Secondly, when it tendeth to his temporal profit either for his honest delight in a witty and facetious way, called Urbanity, which may be called the sauce that seasoneth truth, 2 Cor. 12. 15. or for his profit, when as it hath some necessary use for the good of his body or state. What is the means of furthering this profitable truth in our speeches? Courtesy and affability, Courtesy and affability. which is a virtue whereby we are easily drawn to communicate with others, by talking with them in a humane and courteous manner, with expressions of love and goodwill: an example whereof we have in Christ, John 4. 7, 10. who for this cause was said to be a friend to publicans and sinners. What is the remedy against the contrary vice? Taciturnity, Seasonable silence. or seasonable silence, which is a virtue that keepeth counsel, and restraineth us from uttering secrets, or any unprofitable, unnecessary, and unseasonable speeches, which in the Scriptures is made a note of a wise man, Pro. 17. and last, 10. 19 Jam. 1. 19 and is commended to all, especially to women, 1 Tim. 2. 11, 12. and young men in the presence of their elders and betters, Ecclus 32. 9 And these two virtues, taciturnity and affability, must go together; for affability without seasonable silence degenerateth into vain babbling; and silence without affability into Cynical sullenness, and sour churlishness. What are the opposites to these virtues, and namely to profitable speech? They are two: Opposites to profitable speech. First, speech unprofitable. Secondly, that which is hurtful. What is unprofitable and vain speech? 1. Unprofitable That which is not referred either to God's glory, or our own or neighbours good, which is condemned in the Scripture, Psal. 12. 2. Deut. 5. 20. Tit. 3. 9 Pro. 30. 8. and accountable at the day of judgement, Matth. 12. 36. What is hurtful speech? First, 2. Hurtful speech. that which tendeth to God's dishonour, as imprecations, blasphemies, rash and false oaths. Secondly, that which tendeth to our own and neighbours hurt, and is opposed either to edification, or the temporal good of his person, name, or state. What is speech opposite to edification? Rotten and unsavoury speech, 3. Rotten speech. Eph. 4. 29. which is called rotten, because it springeth from a rotten and poisonous fountain, and is also apt to infect and poison the hearers, 1 Cor. 15. 33. What are the kinds of this rotten speech? They are many: as by our words to mislead men, to give evil counsel, grieve the afflicted, to encourage men to run on in sin, to praise men in their evil courses, and the like. What vices are opposed to Urbanity? There are divers: some in the excess, as witty speeches wantonly wicked, scurrility, talkativeness, and vain babbling. In the defect, such speeches as are foolish and unsavoury. What vices are opposite to Affability? In the excess, counterfeit Compliments, 2 Sam. 15. 5. Secondly, lightness and idle talk. And in the defect▪ Morosity, and churlish speeches. What vices are opposed to seasonable silence? Prating, and immoderate and unseasonable multiplying of words, Pro. 10. 19 Psal. 140. 11. Secondly, futility, when men can hold in no secrets; but unseasonably vent out all that is in their minds, Prov. 15. 28. and 12. 23. and 29. 11. Ecclus 21. 29. Thirdly, unseasonable suppressing of truth with silence. You have spoken of conserving of truth, now speak of our fame and good name: and first show why it is to be respected? We ought to have singular care of preserving of our own and neighbours good name, Fame and good name. because it is no less dear to a good man then his life, Eccles. 7. 2. Pro. 15. 30. & 22. 1. What is required to the conserving of our neighbours good name? First, an internal disposition, care, and study of preserving it, which we shall show by these fruits: First, when we are glad of it, and rejoice in it, Rom. 1. 8. Coloss. 1. 3, 4. and are grieved when as it is blacked and blemished. What other fruits are there of it? They respect either our hearing, judgement, or reports. Our hearing; first, when as we shut our ears to whisperers and slanderers; for their detractions and slanders cannot hurt our neighbours good name, if we will not hear and believe them, Pro. 25. 23. And this is a note of a Citizen of heaven, Psal. 15. 3. Secondly, when as we willingly and cheerfully hear the praises of our neighbours, which is a sign of an honest heart, that is free from self-love and envy. What is required in the judgement? A candid and ingenuous disposition to preserve our neighbour's fame, and in all things doubtful to judge the best of his words and deeds. What are the fruits hereof? Not to nourish hard conceits of him, but when they arise to suppress them, if the grounds of them be not very probable. Secondly, not to believe rashly any evil of our neighbour. Thirdly, to take and construe all things well done and spoken by him in the best sense. Fourthly, to interpret and take things doubtful in the better part. What are the fruits respecting reports? Silence and secrecy: For it is a Christian duty to keep secret our neighbour's faults, which proceed from infirmity and humane frailty, unless it be to amend him by admonition or seasonable reproof, Leu. 19 17. Matth. 18. 15, 16. Gen. 37. 2. 1 Cor. 1. 11. or to give warning to the hearer, that he may prevent some evil that is intended against him, Jer. 40. 14. Act. 23. 16. or to preserve him that he be not infected with the contagion of his sin with whom he converseth: or finally, when himself is necessitated to discover another's faults and crimes, lest by silence he become accessary unto them, as in case of Felony, Murder, or Treason, Eccles. 19 8. What are the vices opposite to these virtues? To the care of preserving our neighbour's name is opposed, First, carelessness, as if it did not concern us, which argueth defect of love. Secondly, a study and desire to detract from his fame, and to lessen his credit and estimation, which is a fruit of hatred and envy, Matth. 21. 15. What are the vices opposite to those virtues which respect the means? They are referred either to hearing, the judgement, or report. What are those which respect hearing? First, to have itching ears after such rumours as tend to our Neighbour's infamy and disgrace, forbidden, Exod. 23. 1. Prov. 17. 4. which was Saul's sin, 1 Sam. 24. 10. Secondly, to have our ears open to hear calumnies and reproaches, and shut to our Neighbour's praises, which is a fruit of envy and self-love. What are the vices which respect the judgement? They are vices opposite to candid ingenuity; as first, suspiciousness, when we suspect evil of our Neighbour without just cause, and upon every slight occasion, 1 Tim. 6. 4. which is a false testimony of the heart. Secondly, to believe rashly rumours reported from others, tending to the disgrace of our Neighbours, which have no sure ground; which was Putiphars fault, Gen. 39 19 and david's, 2 Sam. 16. 3, 4. Thirdly, hard and uncharitable censures; either in respect of their sayings and doings, sinisterly interpreting things well spoken or done, or taking things doubtful in the worst sense: or in respect of their persons, censuring and condemning them rashly, when as we have no just cause, 1 Sam. 1. 13. Acts 2. 13. Luke 7. 39 and 13. 1. Acts 28. 4. What vice respecteth report? First, when as men raise false reports against their Neighbours. Secondly, when as they discover uncharitably their secret faults, especially arising from infirmity and humane frailty, Prov. 10. 18. What is opposite to the external profession of truth, concerning our neighbour, which ought to be charitable? First, a malicious testimony, though true, which ariseth from malice and envy, and tendeth to a sinister and evil end, 1 Sam. 22. 9 Psal. 52. 3, 4. Secondly, a false testimony, which is either simply false, as that 1 King. 21. 13. Acts 6. 13. or true in the letter of the words, but false in the sense, as that against thirst, Mat. 26. 60, 61. John 2. 19 Into what sorts are testimonies spoken of in this Commandment to be distinguished? They are either public, Public Testimonies. or private; and the public, either in the Courts of justice, or out of them. Of which doth this Commandment principally speak? Of public and Legal Testimonies, which are to be regarded above others, because it is the judgement of God rather than man, Deut. 1. 17. 2 Chron. 19 6. and therefore he that perverteth this judgement, maketh God himself as much as in him is, guilty of his sin of injustice. What are the kinds of Legal Testimonies? They are either of the judge, or of the Notary, or the parties suing, contending and pleading, or of the Witness. What is the Testimony of the Judge? It is his sentence which he giveth in the cause tried before him. What is herein required of him? First, that before he give sentence, he throughly examine and find out the truth and equity of the cause, Deut. 13. 14. & 17. 4. & 19 18. according to Gods own example, Gen. 3. 9, 10. & 18. 21. Secondly, that in passing sentence he judge according to truth, justice, and equity: for judges must be men of truth, Exod. 18. 21. Secondly, just and righteous, Deut. 1. 16. & 16. 20. Leu. 19 15. And thirdly, not just in a rigid and extreme way, according to the letter of the Law; but so as when there is just occasion he must moderate the rigour of the Law with equity, which is the true sense and life of the Law. But is not the Judge to give sentence according to things legally alleged and proved? Yes ordinarily. But if he undoubtedly upon his own certain knowledge know, that things are otherwise then they seem to be by Testimonies, plead and reasons alleged, he must judge according to known truth, and defend the cause, being just, which is oppressed by false evidences and reasons, or otherwise he shall sin against his own knowledge and conscience, Prov. 31. 8, 9 What are the vices opposite hereunto? They are two: 1. Rash. 2. Perverse judgement. What is rash Judgement? It is done divers ways: Rash judgement First, when as the judge pronounceth sentence before the cause be sufficiently examined and known, Prov. 18. 13. Secondly, when as they condemn any man before they have heard his cause, Acts 25. 15, 16. Thirdly, when as they pronounce sentence, having heard one part only. So David, 2 Sam. 16. 4. Let such remember that of Solomon, Prov. 18. 17. Fourthly, when as they in matters concerning life and death give sentence upon the single testimony of one witness, Deut. 17. 6. Was is perverse judgement? Perverse judgement. When as truth is oppressed, and justice and right is perverted, whereby the wicked is acquitted, and the just condemned, Prov. 17. 15. which for the most part happeneth, because the judge is corrupted with bribes, or accepteth persons, both which are forbidden and condemned, Deut. 16. 18, 19 Exod. 23. 8. Prov. 24. 23, 24. & 28 21. Leu. 19 15. Deut. 1. 16, 17. What must judges do to avoid this? They must ever remember that in the Seat of justice they represent God himself, and in that regard are called Gods, Exod. 22. 28. Psal 82. 1, 2. and therefore they must judge as God would if he were present, 2 Chron. 19 6. which if they do not, they must expect that woe threatened, Isa. 5. 23. Neither must they protract suits, but put as speedy an end unto them as the cause will permit, Exod. 18. 17. 23. What is the duty of the Notary? That they commit things truly to writing, conserve them truly, and truly recite them. What are the Persons suing and contending in Law? The duties of the Plaintiff, and the vices opposite hereunto. They are either the principal, or less principal: The principal are the Plaintiff and Defendant, to both which this common duty belongeth. 1. That they do not contend in Law, unless in their consciences they are persuaded that their cause is good & just; yea and necessary also. 2. That in pursuing of it they do not say or do any thing that is false and unjust. What are the vices opposite hereunto? First, to commence suits out of a love and desire of contention. Secondly, to produce false instruments, writings, proofs, seals, and suborn false witnesses. What are the special corruptions of the Plaintiff? First, to calumniate upon a false or uncertain ground, Deut. 19 16. So Haman, Esth. 3. 8. So Acts 25. 7. Secondly, when prevaricating and trifling in the cause, they conceal and let pass weighty matters and heinous crimes, and insist upon those which are light, feigned, and impertinent; so as they may seem to dally and trifle with their adversary, rather than to contend in a legal manner. Thirdly, when as they fall off, and hang back from a just accusation once undertaken. What are the special sins of the Defendant? To defend himself in a false way; which is done in a various manner. First, The vices of the Defendant. by false speaking, in denying the fault whereof he is accused, and standeth guilty, as it is usual among us; whereas we should give glory unto God by confessing our sin, jos. 7. 19 job 31. 33. and not by denying the truth, to add sin unto sins Secondly, by concealing and hiding the truth, which he ought to confess. Thirdly, by answering indirectly; and so waving a just accusation. So Adam, Gen. 3. 12. How else doth the Defendant offend? First, by making an unjust appeal to protract the suit. Secondly, by resisting a just sentence, which is to resist God's Ordinance in a lawful power instituted by him, and so to make himself liable to damnation. Rom. 13. 2. Who are the persons that are less principal? The Lawyers, who plead the cause of the parties and principals. What are their duties? The duties of Lawyers, and the opposite vices. First, to undertake the defence of such causes only as in their judgement appear to be good and just. Secondly, to defend them in a true and just manner. What are the corruptions opposite hereunto? First, wittingly, to undertake the defence of ill and unjust causes, wherein they sin; First, against God, whilst they labour to overturn truth and judgement, Eccles. 5. 7. Secondly, against their neighbour: as First, against the judge, in seeking to corrupt his judgement, that he may pass an unjust sentence: Secondly, against his Client, by encouraging him in a sinful course, if he prevail; or defrauding him of his money, if he do not: Thirdly, against his adversary, whom he woundeth, either in his body, goods, or fame, Prov. 25. 18. Thirdly, against his own soul: first, in a sinful defence of an unjust cause, Exod. 23. 1. 2. Chr. 19 2. Rom. 1. 31. 2. Secondly, by setting his tongue to sale to speak lies for fees, Prov. 21. 6. and with their tongue their souls also. What other vice do Lawyers commit by handling of their causes in an evil manner? They handle them ill, First, by lying either for their client, or against their adversary; in both which they are guilty of a false testimony. Secondly, by prevarication in betraying the cause of their Client, whilst they seem to defend it: and this is the worst kind of cozenage and theft. What is the testimony of the witness which this Commandment specially respecteth, and what is required unto it? Two things. The duty of witnesses. First, that he be ready and willing to give his testimony when need requireth. Secondly, that he do give a true testimony. When doth need require it? Either when lawful authority calleth for it; or when thereby he can do his neighbour good, Prov. 24. 11. Psal. 82. 4. Prov. 14. 25. What are the vices opposite hereunto? First, to detract and withhold a true testimony. Secondly, to give a false testimony. What do you think of this sin? That it is odious, & abominable to God, Pro. 6. 18. and therefore God made choice of this sin as most heinous, to comprehend under it also sins of the like kind, as in the other Commandments forbidding murder, adultery, theft. Secondly, because he addeth perjury to his false testimony. Thirdly, because he sinneth against the judge, whom he laboureth to pervert, against the Plaintiff and the Defendant, Prov. 25. 18. and most of all against his own soul, as before, Prov. 19 5. 9 & 21. 28. Deut. 19 16. 19 Apoc. 21. 15. & 21. 8. You have spoken of public testimonies in Courts of Justice: Now what are those which are given out of Courts? They are either open and manifest, or else hid and secret. What are those that are open and manifest? They are either in the public ministry of the Word, or in public Writings, or in Elections. How in the public Ministry? He giveth therein a false testimony, False testimony in the public Ministry of the word. who preacheth false Doctrine, which is repugnant to God's glory, or hindereth man's salvation, which God hath appointed to be punished with death, Zach. 13. 3. And the same is to be said of those who in their public writings broach errors, or oppose the truth. How in elections? When those are not preferred that are worthy, but those that are unworthy; for in elections men testify their excellency that are chosen before others. What are the false testimonies that are hidden and in secret? They are either in infamous Libels, which by the Civil Law disable a man from giving any testimony; or the spreading of false rumours, and scandalous reports, tending to the disgrace of our neighbours, Exod. 23. 1. You have spoken of public testimonies, now what are private tectimonies, or the private profession of the truth with charity? It is either of the virtues, or vices of our neighbours. What is the duty which respects the virtues of our neighbours? It is willingly to acknowledge, and ingenuously to commend, the virtues and good parts of our neighbours, both absent and present, to the glory of God that gave them, and the increase of virtue in him that hath received it, 1 Cor. 11. 2. What is that duty which respecteth the vices of our neighbour? It is freely to admonish and reprove him being present, Matth. 18. 15. Leu. 19 17. Pro. 27. 5, 6. Psal. 141. 5. and in his absence to cover his faults, as far as will stand with justice and charity, 1 Pet. 4. 8. What are the opposite vices? They are two: Flattery, and evil speaking. What is flattery? It is fair and fawning speech, Flattery. whereby a man is falsely and unworthily praised. How doth the Flatterer offend? First, in respect of the object, when they commend another either for a thing doubtful and uncertain, whether it be good or evil; or for a known evil, Pro. 28. 4. & 24. 24, 25. Secondly, in respect of the manner, and that either in dissimulation, Pro. 27. 24. or above measure, Acts 12. 22. Thirdly, in respect of the end, and that either for their own profit, as Parasites do; or for his hurt and ruin whom they flatter, Pro. 29. 5. Jer. 9 8. Matth. 22. 16. What is the second opposite vice? It is evil speaking: Evil speaking. and this is either against one present, by railing and reproachful words, tending to his discredit and disgrace, Matth. 5. 22. 1 Cor. 6. 10. and by scoffing and mocking, which is a kind of persecution, Gen. 21. 9 Gal. 4. 29. Or else against one absent, which is whispering, or obtrectation, or detraction. What evils are in the vice of whispering? Whisperers defame their neighbours, Whispering. by discovering their faults and failings; dissolve all friendship between man and man▪ Pro. 16. 28. and sow dissensions between them, Pro. 26. 20. Secondly, they spoil their neighbours of their good name, which is better than riches, Pro. 22. 1. and more sweet than a precious ointment, Eccles. 7. 2. and also of their friends, by sowing discord amongst them, Pro. 6. 19 What is Obtrectation? Obtrectation. The blacking and branding of our neighbours good name by secret and malicious words; and that either by detracting from his virtues, or by malicious discovering of his vices. What do you think of this vice? That it is a grievous sin: for it deeply woundeth our neighbour in his life, goods, and fame. In which regard it is compared to Bows and Arrows that shoot in secret, jer. 9 3. 8. Psal. 64. 3, 4. to coals of juniper, Psalm 120. 4. to a Sword, Psalm 64. 3. Proverbs 12. 18. to a Razor, Psalm 52. 2. to the tongue of a Serpent, Psalm 140. 3. Eccles. 10, 11. How should we keep ourselves from it, being naturally addicted to it? By considering that the Scriptures forbid it, Leu. 19 16. james 4. 11. and condemn it as an heinous sin, Psalm 50. 20. Ezek. 22. 9 Rom. 1. 30. Secondly, because it is a sign of an hypocrite, who will declaim against the sins of others, that themselves may be thought religious, James 1. 26. Thirdly, because above other sins it maketh men like unto the devil, who hath his name from slandering, being a slanderer from the beginning, 2 Tim. 3. 3. Tit. 2. 3. Lastly, because Gods heavy judgements and punishments are denounced against it, Psalm 50. 20, 21. Ezek. 22. 9 Psalm 52. 5. & 15. 3. But is it not lawful to speak truly of our neighbour's faults? There are few detractors and backbiters do so, but either devise calumnies of things that are not, or add something that is untrue of their own. But though a man speak truth, yet if it be maliciously to do hurt, or out of a vain custom to keep their tongue in ure, he is a slanderer, and offendeth, if not against truth, yet against charity. What is the chief cause of detraction? To be curious in prying into other men's lives and manners, and negligent in looking into our own, and judging ourselves. You have spoken of concerning our neighbour's fame: now what is required to the conserving of our own? Two things. Conserving of our own good name. First, that every one have a care of preserving his own good name. Secondly, that every one give a true testimony of himself. What is to be considered in the former? Three things. First, what this good fame is. Secondly, how highly to be esteemed, that hereby we may be moved to this care of preserving it. Thirdly, by what means it may be attained unto and kept. What is good Fame? It is a good opinion and esteem which men conceive of others for their virtues and deeds well done. And this is highly to be valued, Proverbs 22. 1. Eccl. 7. 2. as being not only profitable to ourselves, but also unto others, who are refreshed with the smell of this fragrant ointment; and studiously to be sought after, Phil. 4. 8. Wherein doth the care of conserving our good name consist? First, in prosecuting, and using the means of getting it. Secondly, in avoiding the means of both vainglory, and also infamy. What are the means of getting and conserving our fame and good name? First, The means of getting a good name. and above all things to seek God's glory, his kingdom and righteousness, and to glorify him by our serious study to walk before him in holiness of life, and the exercise of all good works, Mat. 6. 33. & 5. 16. Psalm 112. 6. 1 Sam. 2. 30. Prov. 10. 7. Secondly, we must avoid the means of vainglory, whereby men seek more the praise of men then of God, John 12. 43. & 5. 44. Thirdly, to prefer the testimony of a good conscience, before the applause of men, 2 Cor. 1. 12. Fourthly, to look more to the inward, than the outward man, and take more care to be good then to seem good, and to approve our hearts unto God then our outward actions unto men, Rom. 2. 29. Fiftly, to avoid hypocrisy and dissimulation, which though for a time it may gain the praise of men, yet at length God will pull off this false vizard, and expose the hypocrite to shame and contempt. Sixtly, to shun that glory which men seek to gain by vanity and vice, 2 Sam. 18. 18. which were to glory in our shame. Seventhly, to abhor flatterers, and parasites, and to love those who faithfully admonish us when we err, and reprove us when we offend, 1 Kings 22. 18. Eightly, to be severe in judging ourselves, and charitable in censuring others, Matth. 7. 1, 2. For if we think well of others, they likewise will think well of us. Lastly, not to undertake great matters above our strength to gain an opinion of our great parts and abilities, but to be lowly in our own eyes, Psalm 131. 1. Luke 14. 28, 29. But may we not at all in our good actions seek the praise of men? We may not principally, and in the first place aim at this end in performing our duties, but rather Gods glory, and the adorning of the Gospel which we profess; yet if God cast upon us this blessing of a good name and praise of well-doing, as a vantage unto the bargain, it is not to be neglected; seeing contempt of others opinion of us, especially those that are good, argueth both arrogancy, and desperate dissoluteness; we must seek God's glory by good report, and evil report, 2 Cor. 6. 8. But if he be pleased to bless us with unaffected fame, let us thankfully accept it, and use it as encouragement in well-doing, Phil. 4. 8. Rom. 13. 3. 1 Pet. 2. 14. What are the means of infamy from ourselves? All manner of sin. For as sin is the cause of shame, so shame the punishment of sin. Therefore all sin is to be avoided of him that would preserve his fame. As first, open sins, Eccles. 10. 1. Yea not only the sin itself, but all appearance of it, 1 Thes. 5. 22. Rom. 14. 17. Secondly, secret sins, which if they be not repent of, God will discover them to our shame, 2 Sam. 12. 12. if not in this life, yet at Christ's coming before men and Angels, Luke 10. 17. & 12. 2. Matth. 25. 31. Luk. 8. 17. 1 John 2. 28. What are the means of infamy from others? Either the opprobrious obloquys of Railers, or the rumours and whisper of Backbiters and Sycophants, against which we are bound to preserve our fame by speaking, writing, and (if need be) the authority of the Magistrate; especially if we be public persons, whose infamy may prejudice the Church and Commonwealth. You have spoken of conserving our fame, what say you to the second thing propounded, that is, a true testimony of ourselves? Every one is bound by this Commandment to give a true testimony of himself, A true testimony of ourselves. as occasion is offered: For as we must speak nothing but truth of our neighbours, so also of ourselves. How is this done? Either by modest acknowledging that which is good in us, or ingenuous confessing that which is evil; or by denying a false good attributed unto us, modestly and humbly, or a false evil, wisely and warily. What is opposite hereunto? When as we give a false testimony of ourselves, by denying any truth; or affirm any thing false concerning ourselves, whether it be good or evil. May we then acknowledge that which is good in our selus without vanity? Yes, if we do it with modesty, and chiefly to God's glory, from whom we have received all that is good in us, 1 Cor. 15. 10. What is opposite to the profession of truth concerning ourselves? First, The opposites to the profession of truth concerning ourselves. an ironical speech, whereby true good in ourselves is denied. Secondly, boasting or bragging, whereby it is falsely arrogated. How is the former vice committed? Either out of simplicity, when in an humble conceit of themselves men speak as they think, though it be not true, and therefore do not properly lie, because their words agree with their mind; who are not wholly to be justified, because they speak that which is not true, yet their falsity is no more to be condemned then their humility to be commended. And such was the excuse of Moses, Exod. 3. 11. & 4. 10. 13. and of Jeremy, Jer. 1. 6 Or secondly, they speak worse of themselves than they are in their own opinion, and that either out of modesty, to avoid bragging; which though it cannot be wholly excused from being sinful, because it is ingratitude to God to deny his gifts, and so derogatory to his glory and bounty, and not free from lying, yet it is extenuated by modesty and humility; or else it proceedeth from a dissembled and counterfeit modesty and pride of heart, when men deny the good that is attributed unto them in a slight manner, to draw on double praise; and so men offend both in opposing truth by lying, and humility also by seeking praise in a cunning way. What is the other opposite? Boasting and arrogancy. Arrogancy and boasting. For as we must truly profess the good that is in us, or done by us, to God's glory, when need requireth, in a modest manner; so must we carefully shun all vain bragging, in arrogating unto ourselves that good which belongeth not to us, or extolling it above due measure, seeing it cannot stand with modesty, Pro. 27. 2. and is opposite to God's glory, from which we so much detract as we arrogate to ourselves, 1 Cor. 4. 7. John 5. 31. In what respect doth the arrogant boaster offend? Three ways; First, in respect of the object: Secondly, the manner: Thirdly, the end. How in respect of the object? When that he boasteth of that which is not truly good, but evil, which argueth desperate wickedness, as in Doeg, Psal. 52. 1. Phil. 3. 19 Gen 4. 23, 2●. And such are those who glory in their drinking and whoring. How in respect of the manner? When this boasting is contrary to truth or charity: To truth, either in respect of the thing itself, or of opinion. How in respect of the thing itself? When he arrogateth to himself the good he hath not, or in a greater measure than it is: So Matth. 26. 33, 35. How in respect of opinion? Either his own, when he arrogateth that to himself which in his own opinion belongeth not to him: or the opinion of others, when his boasting exceedeth that merit and worth, which men truly conceive is not his due, or above that measure that he deserveth. How doth he sin against charity? Both in respect of God, and his Neighbour. In respect of God, either openly and professedly, as when he arrogates to himself that which is due only to him, Ezek. 28. 2. Exod. 5. 2. Esa. 36. 20. Dan. 3. 15. Or else more covertly and cunningly, when he spoils God of his glory, by attributing the praise of the good things he hath given him unto himself, Esa. 10. 15. Secondly, in respect of his neighbour, when as his own praises tend to the disgrace of others, Luk. 18. 10. How do men sin in respect of the end? When as they boast and brag, either for their glory, which usually is accompanied with shame, Rom. 1. 22. Pro. 26. 12. Or for their gain, as when they glory in their skill to draw on profit; which is the practice of Empirics and Mountebancks, Acts 8. 9 What is the confession of truth concerning the evil that is in us, or done by us? It is either before God, Confession of sin. or men: Before God we must confess our sins, if we expect to have them pardoned, Pro 28. 13. 1 John 1. 9 Psal. 32. 5. How are they to be confessed before men? So far forth as the glory of God requireth it, Josh. 7. 19 John 1. 10. or the good and salvation of our neighbours, or our own profit and necessity, James 5. 15. otherwise it is not necessary that we should lay them open to our own shame. But howsoever we may conceal that which is evil in us, yet when it is questioned we must not deny that which is true, nor confess that which is false in us: For by denying the truth, we lie, and add sin unto sin, Gen. 18. 15. and by confessing that evil falsely which is not in us, we also lie, and expose ourselves to disgrace and danger, 2 Sam. 1. 10. compared with 1 Sam. 31. 4, 5. What is the Tenth Commandent? Thou shalt not covet thy Neighbour's House, The 10. commandment. thou shalt not covet thy Neighbour's Wife, etc. What is the sin chiefly here forbidden? Concupiscence, that is, those secret and internal sins, which go before consent of will, and are the seeds of all other vices, of which sort are wicked and corrupt inclinations, thoughts, desires, which are repugnant to charity. What is the end of this Commandment? It respecteth either God, The end of this Commandment. our Neighbours, or ourselves. What is the end which respecteth God? That He might show the perfection of that Charity which in His Law He requireth of us, and the excellency of it above all other humane laws. For humane and Divine Laws differ, as the Lawgivers themselves. And as God is a Spirit, who is omniscient and searcheth the heart, so He requireth spiritual obedience, Rom. 7. 14. and bindeth by His Law, which is spiritual, like Himself, not only the hand, tongue and outward man, as men do by humane laws, but even the most inward, hidden and secret thoughts and desires of the mind and heart. What is the end respecting our Neighbours? That we might not think or desire any thing tending to their hurt, but that with all the powers of our souls, we exercise Charity, in doing them good, not seeking our own good only, but theirs also, 1 Cor. 13. 5. What is the end of this Commandment respecting ourselves? That it might discover unto us our corruption, and how far we are from that perfection which Gods Law requireth, Rom. 7. 7. 13. 24. Prov. 20. 9 Psal. 19 13. and secondly, that it might be unto us a perfect rule of spiritual obedience, and might teach us chiefly to observe our hearts, Prov. 4. 23. to suppress the first and inward motions of sin, and to aspire to that original purity, that we had by Creation. What was the occasion of this Commandment? Threefold: The occasion of this Commandment. first, the pravity of our hearts and thoughts, Gen. 6. 5. and 8. 21. Secondly, the blindness and stupidity of our minds and hearts, which could neither see nor feel their own pravity and corruption, Rom. 7. 7, 8. Thirdly, the error of our judgements, which suppose that our thoughts be free, and that concupiscence and first thoughts are not sins till they have our consent, because they are not in our power to restrain them. What is the difference between the spiritual obedience required in this and the other Commandments? In that it not only requireth the internal obedience of the heart, with the outward man, as the rest do, but also restraineth the first motions and inclinations, which go before consent; If we had not rather say, that it is added to the other, as a full and more clear explication of that spiritual obedience, which is required in all the rest. Now show the meaning of this commandment; and first, what is that concupiscence which is here spoken of? There are two sorts of concupiscence, Two sorts of concupiscence. or of the affections of the heart; the first called the Irascible, conceived against things evil which we shu●, as anger, hatred, fear, grief, etc. The other called Concupiscible, conceived towards things good and desirable, as love, joy, delight, etc. And these are things either truly evil or good, or else so only in appearance. Is all concupiscence here forbidden? No, for there is some good and lawful, some evil and unlawful; the one commanded, the other forbidden. What is lawful concupiscence? It is either natural, Lawful concupiscence. or spiritual. Natural, that which desireth things good and necessary to our being, or well-being; as food, clothing, and other lawful comforts of this life. Secondly, spiritual, which lusteth and fighteth against the flesh, Gal. 5. 17. and affecteth and coveteth after spiritual things, Psal. 119. 40. What is opposite hereunto? Unlawful and evil concupiscence, Unlawful concupiscence, and the kinds thereof. Col. 3. 5. which is also called concupiscence of men, 1 Pet. 4. 2. concupiscence of the flesh, Gal. 5. 16, 17. worldly concupiscence, Tit. 2. 12. lusts of the Devil, John 8. 44. What are the kinds of this evil concupiscence? Either habitual, or actual: Habitual, is an evil inclination and proneness to that which is evil, or an evil desiring of it, which is a part of original injustice, Rom. 8. 6, 7. What is that evil concupiscence which is actual? It is distinguished into two kinds. First, in respect of the form. Secondly, in respect of the object. What is that which respecteth the form? It is either inchoate and imperfect, which is an act of sensuality only, and the first and sudden motions of concupiscence, which go before the act of reason and the will, tickling the mind and heart with a kind of delight: Or it is form and perfected, having also the act of the will joining with it, and consenting to it, 1 Thess. 4. 5. What are the degrees of that inchoate concupiscence? They are three: First, an evil motion cast into our minds, by either the Devil, the World, or our own Flesh, corrupting the sense, memory, or fantasy, whereby we have an hanging and hankering appetite after that which is our Neighbours, as thinking it fit and convenient for us. Secondly, a longing after it, and wishing for it, following that motion. Thirdly, a tickling delight, arising from a conceit of the pleasure or profit which we should have in the enjoying of it, James 1. 13, 14, 15. How then doth sin grow from its first conception to its full growth? Saint James in respect of the degrees of it compareth it to the conception, The growth of sin. growth, and birth of an Infant, in, and from the womb, James 1. 14, 15. The first is, the abstraction of the mind and heart from good to evil, by the evil motion and appetite, which may be called the carnal copulation between the heart, and sin, and Satan. The second, inescation, and enticing of the heart with delight and consent unto it, as it were the retention of the seed. The third, consent to the acting of it, which may be called the conception of it. The fourth, deliberation after this consent, by what means and how it may be acted, which is the articulation and shaping of the parts and members. The fifth is the acting of sin itself, that is the birth of it, which being borne causeth death: Which degrees and growth of sin may be observed in the example of Eve, Ahab, and David himself. How may evil concupiscence be distinguished in respect of the object? Into three kinds. First, of pleasure, which is the lust of the flesh. Secondly, of profit, which is the lust of the eyes. Thirdly, of honour and glory, which is the pride of life, 1 John 2. 25. What are the parts of this Commandment? Two: The parts of this Commandment, and 1. the negative. First, the Affirmative: Secondly, the Negative: The first is here to be understood, the other is plainly expressed. What is forbidden in the Negative? Evil concupiscence, which is twofold, either original or actual. What is original concupiscence? Original sin, Original concupiscence. which is the corruption and disorder of all the powers and faculties of soul and body, disposing them to all that is evil: It is also called habitual concupiscence, which is nothing else but an evil inclination and proneness to the transgression of God's Law, which by corrupt Nature is bred with us. How is it called in the Scriptures? The old man, Ephes. 4. 22 Coloss. 3. 9 Sin inhabiting and dwelling in us, the Law of sin, the Law of the members warring against the Law of the mind, the flesh, the encompassing sin, etc. Rom. 7. 23. Gal. 5. 17, 24. Heb. 12. 1. Is this to be reputed sin? Yes, and a great sin, as may appear by these reasons. First, That original concupiscence is sin. because it defileth and corrupteth the whole man, soul and body, with all their faculties, powers, and parts; as the mind, will, memory, heart, affections, appetite; with all the members of the body, which it maketh to be the instruments of evil. Secondly, it polluteth all our words and works, and maketh them all repugnant to the Law of God. Thirdly, it is the root and fountain of all our actual sins, from which they grow and spring. Fourthly, because it continually warreth against the spirit, and choketh and quencheth the good motions of it, Gal. 5. 17. 1 Pet. 2. 11. Fifthly, because it maketh a man the slave of sin and Satan, Rom. 7. 14, 23. Sixthly, because it joineth with the Devil and the World, and betrayeth us to their tentations, Eph. 2. 2, 3. Seventhly, because it is an uncurable evil, seeing it so hangeth upon us that we cannot shake it off, Heb. 12. 2. Eighthly, because it is but the more irritated by the Law of God, which should suppress it, Rom. 7. 8. Lastly, because it maketh us children of wrath, and liable to everlasting condemnation, although dying in childhood, we should never commit any actual transgression: For death and damnation reigned even over them which had not sinned after the similitude of Adam. that is, by actual transgression, Rom. 5. 14. But doth this Commandment extend to the prohibition of Original sin in the whole body, and all the parts of it? No; for it forbiddeth sins committed against our Neighbours only, like all other Commandments of the second Table, as appeareth by the words themselves, and the Apostles epitomizing of this whole Table, in those words: Thou shalt love thy neighbour as thyself, Rom. 13. 9 And therefore, all original injustice, wicked inclinations, thoughts and affections are here only forbidden, as they respect our neighbours, and are opposite to charity; but as they respect God, and are repugnant to the love of him, they are forbidden in the first Table. What are actual Concupiscences? They are evil motions which are repugnant to charity. Actual Concupiscence. What are the kinds of them? They are either such as are vain and unprofitable, or such as are hurtful and pernicious. How are they unprofitable? So far forth as they fasten men's minds to earthly things, and thereby withdraw them from heavenly. In what respects are they hurtful? First, because they are instruments of sin, as they are fit objects to every sin in its kind: For if any objects are offered to the mind or senses, which self-love causeth them to think to be profitable, pleasant and desirable, concupiscence presently apprehendeth and catcheth at them to satisfy worldly lusts. Secondly, They choke the seed of the Word in the hearts of carnal men, Mar. 4. 19 Thirdly, They make men insatiable, knowing no end or measure in pursuing worldly things. Fourthly, They cast men headlong, in whom they reign, into sin, Eph. 2. 3. and give them up to vile lusts, and a reprobate mind, Rom. 1. 24. Psal. 81. 12. Fifthly, They fight against the soul, and if they overcome, bring it to destruction, 1 Pet. 2. 11. How many ways are these motions evil? Two ways, either in respect of the fantasy and cogitations of the mind, or in respect of the affections and imaginations of the heart. When are the thoughts evil? Then, Evil thoughts. and so far forth as they solicit and incline us unto evil. Why do men think that thoughts are free, and not to be charged upon men, or called to account? Foolish men think and say so, but the Scriptures say otherwise, and affirm them to be sins, Prov. 24. 9 as being repugnant to charity, 1 Cor. 13. 5. and therefore forbid them, Deut. 15. 9 enjoin us to confess them, and to crave pardon for them, Isa. 55. 7. Acts 8. 22. and though we slight them yet God taketh notice of them, Psal. 94. 11. 1 Chron. 28. 9 Ezek. 11. 5. Psal. 139. 2. yea, he hateth evil thoughts, as abominable, Prov. 15. 26. Zach. 8. 17. and severely punisheth them, as we see in the example of the old world, Gen. 6. 5. and 8. 21. How are these evil thoughts injected? Either by Satan, or else arise from original concupiscence, and both of them either waking or sleeping. How are they injected by Satan? Either immediately by himself, Evil thoughts injected by Satan. 1 Chron. 21. 1. John 13. 2. Luke 9 46, 47. or mediately by his instruments, as of old by the serpent. And that he may the more easily insinuate into his mind whom he tempteth, he often suborneth those that are nearest and dearest unto us to be his instruments, as we see in the example of Jobs wife, and Peter, job 2. 9 Math. 16. 23. But are these tentations to be reputed our sins? Not if we repel and extinguish them, as fire in water: for Christ himself was tempted, yet without sin, Heb. 4. 15. But if we admit them, and do not presently reject them, they infect our minds and hearts with their poison, and become our sins. How else do evil thoughts arise in us? From our natural corruption, Evil thoughts arising from natural corruption. and habitual concupiscence, Luke 24. 38. Gen. 6. 5. Math. 15. 19 2 Cor. 3. 5. And these thoughts arise in us, either waking or sleeping. How are these motions evil, in respect of the affections of the heart? These though they have not the consent of the will to act them, yet are they sinful in respect of the sins which arise from them, of which also they are the first degrees, as we see in the first boiling of anger in the heart, and of lust and unclean motions, which proceed from the defect of that charity and purity which God requireth in us, and afterwards produce the acts of murder and fornication, when the will consenteth unto them, Mat. 5. 22, 28. Are there no degrees of these evil affections, and perturbations of the heart? Yes, for they are to be considered either in their first beginnings, as they are the first motions of concupiscence, by which the mind is first withdrawn from its rectitude, and then the heart suddenly affected: Or else, when by the pleasure and delight in those first motions, they are tickled and enticed to retain them still, that they may enjoy a greater and more full measure of delight. What followeth this pleasure thus retained and continued in the mind and heart? Consent to the acting of the sin, which in God's sight is all one with the sin itself, seeing he reputeth the will for the deed, whether it be in good or evil, 2 Cor. 8. 12. Mat. 5. 28. Why then, it seemeth that it were as good for a man to act sin; as to consent to the acting of it? Not so: For though they be both sins, the one as well as the other, yet not equal, and in the same degree; but as the one is more heinous than the other, and more defileth the conscience, so maketh it a man liable to a deeper degree of hellish condemnation. You have spoken of the degrees of evil affections: now show what are the kinds? They are either concupiscible, about things affected and desired; or irascible, about things which they abhor and shun; as sudden and rash anger, and the first motions of envy, etc. How are the concupiscible distinguished? By the Objects: for it is either the lust of the eyes, the lust of the flesh, or the pride of life, 1 John 2. 15. all which are forbidden in the first Commandment, as they are repugnant to the love of God: and in this Commandment, as they are opposite to the love of our neighbours; and so far forth as they are more secret and covert, and the first motions of concupiscence, and the first principles and degrees of the sins against our neighbours forbidden in the other Commandments. You have showed what concupiscence is in the general; now show what it that special kind of it which is here expressly forbidden. The concupiscence of the eyes, The special kind of conpiscence here forbidden. which is varied and diversified by the removing of divers objects. But why is this rather forbidden, than any other kind? Because it is the worst of all, and most pernicious, and therefore fittest to comprehend under it all the rest, as it is done in the other Commandments. But why is it the most pernicious? First, because it is the root of all the vices forbidden in the other Commandments, either in begetting or nourishing them. Secondly, because it extinguisheth charity towards God, by turning the heart from him after earthly things, Ephes. 5. 5. Col. 3. 5. and towards our neighbours by disposing men's hearts to cruelty, lust, and covetousness; and making them averse to charity, mercy, and Christian beneficence. Thirdly, because it is unsatiable, Eccles. 4. 8. Fourthly, because it is unquiet and restless, vexing the covetous mind and heart as it were hellish furies, 1 Tim. 6. 10. 1 Kings 21. 4. Fiftly, because it is joined with self-love and envy. Lastly, because it betrayeth men unto Satan's tentations to their destruction, 1 Tim. 6. 9 But is all concupiscence here forbidden as unlawful? No, but that only which is repugnant to charity towards God and our neighbours; that which is inordinate, and that which by unlawful means seeketh to be satisfied, and tendeth to an evil end, James 4. 3. Finally, that which is either immoderate, having no bounds, or else unjust, coveting that which is another man's, against their will and profit. What are the objects which are here removed? They are infinite and innumerable; but for examples sake, he insisteth upon some which men more usually and ardently covet after. What meaneth he by the house of our neighbour? Both his place of habitation, What is meant by our neighbour's house. and his family, Genesis 17. and last. For a house is necessary to him that hath a family; which convinceth them of a great sin, that for every slight cause thrust their Tenants out of their houses, Esa. 5. 8. What are the parts of the Family here numbered? The wife, Neighbour's wife. servant, maid, etc. The wife of another must not be coveted: for such is the union in marriage between man and wife, that it is unlawful to covet another man's wife; not only to commit adultery with her, but to enjoy her for his own, though by lawful means, and after the others death. What are the other parts of the family? Servants, Our neighbour's servant. men and maidens, whom we are here forbidden to covet, or to use any means to entice them from their masters to come to us. For though this were a greater sin among the jews, because they had a propriety in them, their servants being part of their goods: yet it is a sin also amongst us, as being against charity and the common rule of justice, which enjoineth us to let every one have his own, and to do to another as we would have him do unto us. What other things doth this Commandment forbid to covet? Our neighbour's Ox, His Ox and Ass. or Ass, which are here named, to comprehend all other goods, immovable, or movable, because they are of most necessary use for man's life. And lest we should think it lawful to covet any other thing not here named, he includeth all in the last words; Nor any thing that is thy Neighbours: whether it be for necessity, profit, or delight. What do you further gather from hence? First, that those things are our Neighbours which God hath given him. Secondly, that by this gift of God every man hath a propriety and distinct right in that he possesseth by virtue of this tenure. Thirdly: that he ought to be contented with that portion which God hath given him, and not to covet another man's: and consequently, that the Doctrine and practice of the Familists, is erroneous and wicked. You have spoken hitherto of the Negative part: now show what is the Affirmative. Here is commanded a pure, The affirmative part. charitable, and just heart towards our neighbours, 1 Tim. 1. 5. unto which, though none can attain in a legal perfection, yet ought all to desire and aspire unto it. Wherein doth this purity consist? In two things: First, in original justice, and internal perfect charity, in which we were created. Secondly, in spiritual concupiscence. What is original Justice? Not only an exact purity from all spots of unrighteousness, but also a disposition to perform cheerfully all offices of Charity and justice.. What is spiritual Concupiscence? It contains two things: First, good motions of the Spirit. Secondly, a fight of the Spirit against the lust of the Flesh. What are those good motions of the Spirit? Charitable and just motions, thoughts, desires, and affections, that all which we think or desire may be for our neighbours good. And this we must do frequently and constantly. What is the fight against fleshly lusts? When as being regenerate, and assisted by God's Spirit, we make war against the flesh, and the lusts thereof; and in all we may, labour to mortify, crucify, and subdue them, because they make war against our souls, and spiritual part, Gal. 5. 17. 1 Pet. 2. 11. Rom. 7. 23. What are the means moving, and enabling us to perform the duties required in this Commandment? They are either general and common; The means enabling us to obey this commandment. or else more special and proper. What are the general means? Such as tend to the conserving of the heart in purity, that it may shun all sinful concupiscence: As first, to walk with God; and so to demean ourselves at all times, and in all things, as being always in his presence, who searcheth the heart and reins. Secondly, to observe and set a watch over our hearts, Prov. 4. 23. And first, that it do not admit any evil concupiscence. Secondly, that if it be admitted, it be not retained. And this care must be taken both when we be awake, that we keep our mind's intent unto lawful and good things, Matth. 12. 44. And when we go to sleep, that by hearty prayer we commend them to Gods keeping. But what if the heart have admitted evil concupiscences? We must strive and fight against them, and never be at rest, until we have cast them out, and extinguished them. What further is required to the conserving of the heart in purity? In the third place we must observe our senses, that they do not bring into our minds such objects as being apprehended, will stir up in us evil concupiscence, Gen. 3. 6. & 6. 2. Josh. 7. 21. 2 Sam. 11. 2. Matth. 5. 28. Job 31. Psal. 119. 37. What are the special means to suppress or take away the concupiscence of the eyes? First, we must mortify self-love, and not seek our own, but every man another's wealth, 1 Cor. 10. 24. Secondly, we must pull out the eyes of envy. Thirdly, we must labour after contentation, Phil. 4. 11. And to this end consider: First, how many want those good things which thou enjoyest, who are far more worthy of them. Secondly thine own unworthiness of the least of God's benefits. Thirdly, meditate on God's providence, and fatherly care, who provideth all things necessary for thy good and salvation. What do you learn from this Commandment thus expounded? That it is most impossible for any man to keep it. The impossibility of keeping this Commandment. For who can say, that his heart is clean from the first motions of sin, and concupiscence that go before consent? Prov. 20. 9 To what purpose serveth the knowledge of this impossibility? To humble us in the sight and sense of our sins, which have made us subject to the wrath of God, and the curse of the Law; that so despairing in our own merits we may be driven out of ourselves, and with more ardent desire, fly unto the mercies of God in the satisfaction and obedience of jesus Christ. What other use are we to make of it? That being by Christ freed from the curse of the Law, we study and endeavour to conform ourselves, our souls and lives according to the prescript rule of this holy and most perfect law, Matth. 5. 48. and that mortifying the flesh, with all the carnal concupiscences, and lusts of it, we be daily more and more renewed unto the Image of God in all holiness and righteousness, and walk worthy of our high calling, as it becometh Saints, Eph. 4. 1. Hitherto we have treated of the rule and square of our Sanctification, viz. The ten Commandments: Now wherein is the effect or exercise of Sanctification seen? IN unfeigned repentance, Repentance & new obedience. and new obedience springing from thence. For the fruits of Sanctification, are; First, inward virtues, whereby all the powers of the mind are rightly ordered. Secondly, the exercise of the same, by putting those heavenly and sanctified abilities to holy use and service. If then the exercise of Sanctification be first seen in repentance, what is repentance? An inward and true sorrow for sin, Repentance what it is. especially that we have offended so gracious a God, and so loving a father; together with a settled purpose of heart, and a careful endeavour to leave all our sins, and to live a Christian life, according to all God's Commandments, Psalm 119. 57 212. Or a turning of ourselves to God, whereby we crucify and kill the corruptions of our nature, and reform ourselves in the inward man, according to Gods will. What is it to crucify the corruption of our nature? It is freely, and with all our heart to be sorry that we have angered God with it, and with our other sins, and every day more and more to hate it and them, and to fly from them. How is this wrought in us? It is wrought in us, partly by the threatening of the Law, and the fear of God's judgements, but especially increased by feeling the fruit of Christ his death, whereby we have power to hate sin, and to leave it: For when the sinner is once humbled with the terrors of the Law; he flieth to the comforts of the Gospel: and he there seeth in Christ Crucified, not only the mercy of God, discharging him of all his sins; but also how deep the wounds of sin are, wherewith he hath pierced his Saviour, Zach. 12. 10. and how severe the wrath of God is against sin, even to the slaughtering of his own Son; and hence 1 Peter 4. 1. cometh he to hate his sins, Psalm 97. 10. as God hateth them, and to look back thereon with godly sorrow, 2 Cor. 7. 10. resolving for ever after to forsake them all. How is the reformation of ourselves newness of life wrought in us? Only by the promise of the Gospel, whereby we feel the fruit of the rising again of Christ. What doth ensue hereof? Hereby we are raised up into a new life, having the Law written in our hearts, and so reform ourselves. Wherein then doth repentance properly consist? In a through changing of our purpose and desires from the evil which God's Word rebuketh in us, to the good which it requireth of us, Rom. 12. 1, 2. Esa. 1. 16, 17. What is required in respect of the evil we turn from? First, knowledge of the evil, than a condemning of the same, together with a judging of ourselves for it, and then with godly sorrow for that which is past, a hatred of it for ever, and all this because it is sin, and displeaseth our God. What is required in regard of the good we turn unto? First, a knowledge and approbation of good to be done, with a purpose of heart to do it: then, an earnest love of the same, showed by care, desire, and endeavour. Can men repent of themselves, or when they list? No, for it is the gift of God, given unto them that are born again. Is it sufficient once to have repent? No, we must continue it always in disposition, and renew it also in act, as occasion is given by our transgressions, and God's displeasure: for there is none of God's Saints but always carrying this corruption about them, they sometimes fall, and are far from that perfection and goodness which the Lord requireth, and therefore stand in need of repentance so long as they live. When then is this repentance to be practised of us? The practice of repentance ought to be continually, When repentance is to be exercised. an abhorring of evil, and cleaving unto that which is good, Rom. 12. 9 for as much time as remaineth in the flesh after our conversion, 1 Pet. 4. 2, 3. yet at times there ought to be a more special practice and renewing thereof; as after grievous falls, Psal. 51. in fear of eminent judgements, Amos 4. 12. Gen. 33. 2, 3, etc. or when we would fit ourselves to receive special mercies, Gen. 35. 2, 3, etc. In what manner must the especial practice of repentance in such cases be performed? There must be 1. A serious search and enquiry after all sins, Lam. 3, 40. as Traitors against God; but especially special sins, jer. 8. 6. Psal. 18. 23. as the Archrebels. 2. Humble confession of Sins, 1. Of necessity unto God, with shame of face, and true sorrow of heart, Prov. 28. 13. jer. 31. 18, 19 2. Unto men conditionally, Luk 17. 9 viz. if either 1. The Church, for satisfaction of the public offence, do enjoin open acknowledgement, 2 Cor. 2. 6. Or, 2. Some personal wrong dedemand private reconciliation, Luk. 17. 4. Or, 3. The weakness of the labouring Conscience do require the secret assistance of a faithful and able Minister or brother, james 5. 16. 3. Fervent and faithful prayer, Psal. 51. 1, 2, etc. to God in Christ, both for pardon of what is past, verse 7. and for supply of renewing grace for the time to come, verse 10. 4. Promise of amendment and satisfaction to such as we have endamaged. Seeing many do falsely pretend that they repent, how may we know that our repentance is true? A true trial of ununfained repentance may be taken, 1. From the generality of it, viz. if it extend to the abhorring and shunning of all sins, Psal. 119. 128, 139, 24. and to the love and practice of all duties without reservation, Psal. 119. 6. 2. From the thorough performance of each part, viz. 1. Hatred of sin, in spiritual warfare against it, and that even unto blood, if need be, Heb. 12. 4. 2. Of the love of righteousness, in bringing forth fruit worthy amendment of life, Matth. 3. 8. to wit, good works. What is the spiritual warfare? The daily exercise of our spiritual strength and armour against our adversary, Of the spiritual warfare. with assured confidence of victory; for the state of the faithful in this life is such, that they are sure in Christ, and yet fight against sin, there being joined with repentance a continual fight and struggling against the assaults of a man's own flesh, against the motions of the Devil, and enticements of the world. How shall we overcome these enemies? By a lively faith in Christ jesus. What is then our principal strength? The powerful assistance of God in Christ, Ephes. 5. 10. who hath loved us, whereby we become more than conquerous, Rom. 8. 37. What is our spiritual Armour? The complete furniture of saving and sanctifying graces, Of the spiritual Armour. called therefore the Armour of righteousness, 2 Cor. 6. 7. and the panoply, or the whole armour of God, Eph. 5. 11, 14, etc. viz. 1. The girdle of verity and sincerity. 2. The breastplate of righteousness, that is, holiness of life, and good conscience. 3. The shoes of the preparation (or resolution to go through with the profession) of the Gospel of peace. 4. The shield of Faith. 5. The helmet of the hope of salvation. 6. The sword of the Spirit, which is the sound knowledge, and wise application of the Word of God. 7. Finally, continual and instant prayer in the spirit. Who are the Adversaries in the spiritual conflict? They are either our friends proving us, or our enemies seducing and endangering us. Who is that friend of ours for our probation, who entereth into conflict with us? God himself, who though he tempt no man unto evil, no more than he can himself be tempted, jam. 1. 13. yet as a Master of defence enureth us to conflict, by contending with us even in his own person, viz. sometimes by probatory commandments, Gen. 22. 1. or sensible apparitions, Gen. 32. 24. but more ordinarily by striking our hearts with his terrors, Job 6. 4. withdrawing the comfort of his gracious presence, Psal. 77. 7. leaving us for a time to ourselves, 2 Chron. 32. 31. that by our falls we may acknowledge our weakness. Finally, exercising us under the cross and yoke of outward afflictions, Heb. 12. 5, 6. Rev. 3. 19 How must we contend with God? No otherwise than jacob, Host 12. 3, 4. and other holy men have done; that is, by obedience, humility, patience, and fervent prayer unto God, who only enableth us to previle with himself, giving us the blessing and name of Israel, Gen. 32. 28. What are those enemies of ours that seek to seduce and endanger us? Whatsoever marcheth under the banner of Satan, the god and prince of the darkness of this world, 2 Cor. 4. 4. Eph. 6. 12. who sometimes immediately assaileth us with impious and odious suggestions, 2 Cor. 12. 7. Zach. 3. 1. But more usually employeth his forces or attendants, namely, the world, 1 john 2. 15. and the flesh, Gal. 5. 24. So that the faithful in this life have battle, both without, by the temptations of Satan, and the world; and within, by the battle of the flesh against the spirit. How do these enemies fight against our souls? By employing all force and fraud, to draw us by sin from the obedience and favour of God unto damnation, 1 john 2. 15. What must we do being thus assaulted? We must stand fast, being strong in the Lord, and in the power of his might, and taking unto us the whole armour of God, Eph. 6. 13, 14. that we may be able to resist in the evil day and to lead▪ captivity captive. How shall we overcome? By a lively faith in jesus Christ. To come then to these enemies in particular: What call you Satan? The adversary or enemy of God and his people. Of our first enemy, Satan. How may we be able to stand against his assaults? First, we must labour to inform ourselves, that we may not be ignorant of his enterprises or stratagems, 2 Cor. 2. 11. Secondly, we must boldly resist, jam. 4. 7. 1. Pet. 5. 9 that is, give no place or ground unto him, Ephes. 4. 27. or admit no conference with him, but rather neglect and despise his suggestions. Thirdly, we must take the shield of faith in Christ, and his assistance, setting him on our right hand, who is mighty to save, Psal. 16. 8. Isa. 63, 1. whereby we may quench all the fiery darts of the wicked one, Eph. 6. 16. fourth, we must brandish against him the sword of the Spirit, that is, the word of God, Eph. 6. 17. after the example of our Saviour, Mat. 4▪ 4. etc. keeping ourselves to that only which God revealeth to us, and requireth of us. What is the first assault of Satan against us? By subtlety he allureth us to sin, and therefore he is called a Tempter, and a Serpent. How shall we overcome him in these temptations? First, by faith in jesus Christ, who overcame all Satan's temptations in his own person, that so we might overcome him. Secondly, by resisting the inward motions, and outward occasions of sin. How shall we do that? By believing that we are baptised into the death and Resurrection of Christ. What is the second assault of Satan against us? He layeth fearfully to our charge our sins committed, and therefore he is called the Devil, and accuser. How shall we overcome him in these accusations? First, by faith in jesus Christ, who hath justified us from all the sins for which Satan can accuse us. Secondly, by all those comfortable promises of forgiveness of sins, which in Christ name are made unto us. What is the third assault of Satan against us? He seeketh by manifold inward terrors, and outward troubles, to swallow us up, and therefore is called a roaring Lyon. How shall we overcome him in these terrors and troubles? 1. By faith in jesus Christ, who was heard in all his troubles, to give us assurance, that we shall not be overcome in them. Secondly, by faith in God's providence, whereby we know that Satan can do no more harm unto us, than the Lord doth permit him for our good. So much of Satan our first enemy: 2. Enemy, the World. What call you the World? The corrupt state and condition of men, and of the rest of the creatures, which Satan abuseth as his store-house, or armoury of temptations, 1 john 2. 15. How doth the World fight against us? By alluring and withdrawing us to the corruption thereof. What means doth it use? First, it allureth us to evil, with hope of false pleasures, gain and profit, preferment and glory of this world, drawing us from our obedience to God, 1 Joh. 2. 16. Secondly, otherwhiles with fear of pains, troubles, losses, reproaches, it discourageth us from our duty, and allureth us to distrust God's promises, Joh. 16. 33. How may we withstand these temptations of the world? By our faith, 1 Joh. 5. 4. which setteth a better world, even Gods heavenly kingdom before our eyes, and so enableth us both to contemn, Heb. 11▪ 24, etc. and crucify, Gal. 6. 14. the love of this present world, and to endure manfully the threats and wrongs the reof, Heb. 11. 36, 37. both confessing Christ in peril, and suffering martyrdom for his sake, if we be thereto called, Rev. 12. 11. How are then the pleasures, profits, and glory of this world to be overcome? First, by a true faith in jesus Christ, who despised all these things to work our salvation, and to make us overcome them. Secondly, by faith in God's word, that feareth us from doing any thing that is against his will. And how shall we overcome the pains, losses, and reproaches of this world? First, by a lively faith in jesus Christ, who suffered all these things to work our salvation, and to enable us to suffer them. Secondly, by a steadfast faith in God's promises and providence, that we shall want no good thing, and that all things seeming hurtful, shall be turned to the furtherance of our salvation. So much of the World, the second enemy: What call you the Flesh? The corruption of our nature wherein we were borne and conceived. Third enemy, our flesh. Doth that remain after Regeneration? Yea, it dwelleth in us, and cleaveth fast unto us, so long as we carry the outward flesh about us. How doth the flesh fight against the Spirit? As a treacherous part within us, being by Satan stirred up, and invegled with the baits of the world, or discouraged with the evil entreaty thereof, it fighteth on his side against our soul, 1 Pet. 2. 11. That is, our spiritual life and welfare, by continual lusting against the Spirit, Gal. 5. 24. How is that? First, by hindering, or corrupting us in the good motions, words, and deeds of the Spirit. Secondly, by continual moving us to evil motions, words, and deeds. What call you the Spirit? The holy Spirit which God in Christ hath given us, whereby we are begotten again. Do we not receive the Spirit in full measure and perfection at the first? No; but first we receive the first fruits, and afterward daily increase of the same unto the end, if the fault be not in ourselves. How doth the Spirit fight in us? By lusting against the flesh. How doth it lust against the flesh? First, partly by rebuking, and partly by restraining in us the evil motions and deeds of the flesh. Secondly, by continual enlightening and affecting us with thoughts, words, and deeds agreeable to Gods will. How may we withstand the temptations of our flesh? By setting before our eyes the pattern of the death of Christ, and arming ourselves with the same mind, that it behoveth us also to suffer in the flesh, ceasing from sin, 1 Pet. 4. 1. hereto craving and employing the power of the same death of Christ, to subdue and crucify our carnal lusts and affections, Rom. 6. 2. etc. Whereto also belongeth the help and assistance of the Spirit, for the repressing of our inordinate desires of nature, 1 Cor. 9 25. So much of the spiritual fight: what followeth after a man hath gotten the victory in any tempatation or affliction? Experience of God's love in Christ, and so increase of peace of conscience, and joy in the holy Ghost, Rom. 5. 3. 2 Cor. 1. 5. What follows if in any temptation he be overcome, and through infirmity fall? After a while there will arise godly sorrow; which is, when a man is grieved for no other cause in the world, but for this only, that by his sin he hath displeased God, who hath been unto him a most merciful and loving father, 2 Cor. 7. 8, 9 Matth. 26. 75. What sign is there of this sorrow? The true sign of it is this: when a man can be grieved for the very disobedience of God in his evil word or deed, though he should never be punished, and though there were neither heaven nor hell, 1 Pet. 2. 18, 19 What follows after this sorrow? Repentance renewed afresh, 1 Cor. 7. 11. By what signs will this repentance appear? By seven, 2. Cor. 7. 11. 1. A care to leave the sin whereinto he is fall'n. 2. An utter condemning of himself for it, with a craving of pardon. 3. A great anger against himself for his carelessness. 4. A fear lest he should fall into the same sin again. 5. A desire ever after to please God. 6. A zeal of the same. 7. Revenge upon himself for his former offences? Thus far of repentance and the spiritual warfare accompanying the same: What are those good works wherein our new obedience is exercised? That which proceeding from a person acceptable, is something of God commanded, New obedience. performed in right manner, and directed unto a good end: namely, whatsoever thing is done of us, not by the force or conduct of nature, 2 Cor. 3. 5. but by the power of the Spirit of Christ dwelling in us, Rom. 8. 10. and according to the rule of the known will of God. Rom. 12. 2. unto the glory of God, 1 Cor. 10. 31. the assurance of our election, 2 Pet. 1. 10, etc. and the edification of others, 1 Cor. 10. 23. How many things than are needful for the making of our actions good, and what properties are to be required in good works? Five: Of good works in general, and of the Properties of them. 1. They that do them must first be such as are ingraffed into Christ, and continue in him, that so their persons may be acceptable unto God. 2. They must be agreeable to the Law of God; and he that doth them, must know that he hath a warrant for his action from the Commandment of God. 3. He that doth them, must not only have a warrant for his action, and know that it is lawful, but he must also do it in that manner which God hath appointed. 4. He that doth them, must be persuaded in his heart that God alloweth them. 5. They must be done to that holy end for which God hath commanded them; namely, to glorify God, and to assure our own salvation. Cannot all men do good works? No, but only the regenerate, who are for that purpose created anew, and endued in some measure with the spirit of Christ, and power of his resurrection, and carry the Image of God in them, Ephes. 2. 10. 2 Tim. 2. 21. What say you then of the good works of the unregenerate? They do no good works, because they neither are as yet members of Christ, nor do offer them to God in the name of Christ, and therefore are the evil Tree, which bringeth forth only evil fruit, Mat. 7. 17, etc. Jer. 13. 23. Is there no difference between those unregenerate, which keep themselves to their own wives, and those that take other men's: Or between him that stealeth, and him that liveth of his own labour, though not converted? Yes verily: For the former actions are civilly good and profitable for maintenance of the society of men, and before God not so abominable as they which are committed against civil honesty; yet coming from some other cause (either of vainglory, or of servile fear, or opinion of merit) then from faith, and consequently, the love of God, they are no better than sins, what show of goodness soever they have. Is there no concurrence of nature in the doing of a good work? Taking nature (in the common sense of Scripture) for that hereditary corruption that cleaveth to all the sons of Adam, Eph. 2. 3. 1 Cor. 2. 14. no good work hath any ground or help from nature, but is altogether contrary thereto, Rome 8. 7. But if we understand by nature, as Rom. 2. 14. the created abilities of soul and body, as the light of reason, liberty of the will, motion of the bodily members, etc. we acknowledge nature not to be the principal mover or guide, Mat. 16. 17. but the things moved and guided by grace in well doing, 1 Thes. 5. 23. Do not our good works make us worthy of eternal life, or in some part justify us, or any whit merit and deserve the favour of God? No: because, That there is no merit in good works. 1. We are ten thousand times more indebted to God, than all our good works, or ourselves are worth. 2. We can do no good thing but that which cometh from God. 3. The righteousness which is able to stand in the judgement of God, must be perfect in all respects, but in many things we sin all. And again, our best works are imperfect, corrupt and defiled with sin, and therefore can deserve nothing at the hands of God, who being perfect righteousness itself, will find in the best works we do, more matter of damnation then of salvation: wherefore, we must rather condemn ourselves for our good works, then look to be justified before God thereby, Ps. 143. 2. Isa. 64. 6. job. 9▪ 3. Is there no works of man perfectly good? No work of a sinful man is wholly free from sin, neither is there any good work perfect, no not of the most perfect in this life, by reason of the remainders of corruption, Isa 64. 6. Gal. 5. 17. but only the work of Christ, in whom alone there was no mixture of sin, 1 Pet. 2. 22. But when our Sanctification here begun shall be perfected in the world to come, shall we not then be justified by an inherent righteousness? No, but by the imputed righteousness of our Saviour Christ, which being once given us, is never taken away from us. How is pollution conveyed into the good works which God worketh in us? There is (besides the work of his own hand, through the operation of his holy Spirit) a pollution in us, and an infection of ours, which cometh from the sin that dwelleth in us: as clear water put into an unclean vessel, or running through a filthy channel, receiveth some evil quality thereof. Wherein do our good works fail of God's justice? Partly in the instrumental causes from which they proceed, and partly in the final cause or end whereunto they aim. What are the instrumental causes hindering the perfection of our work? Wherein our good works fail. 1. Our understanding, in that the work is not done with knowledge, absolute and throughly perfect. 2. Our memory, in that our remembrance is enfeebled, and doth not so fully retain that which the understanding conceiveth. 3. Our will and affections, in that they are short of their duty. 4. Our body, in that it is not so apt and nimble for the execution of good things as is required. Express this by a similitude. We are in the instrumental causes like to a common Labourer, which being hired by the day, worketh with one hand whereas both are required, or worketh a piece of the day, being hired for the whole. What is the final end wherein good works fail? In that we have not so direct an eye to God's glory, or the good of our neighbour as is required; but look asquint, as it were, at those duties which are enjoined us: Like to those Artificers, who prefer their own credit in their skill before their Master's profit. If then it be so that sin cleaveth to our best works, and maketh them sin, are not our good works sin? and are not all evil works equal? No, doubtless, be it far from us to think it: For their imperfection is sinful, but the good work is not a sin, and even in bad actions (as hath been said) some are better, that is less evil and hurtful than others. But seeing our works are thus corrupt, how can they please God? and why doth he promise a reward unto them? First, Why God rewardeth our works. the reward that God doth promise, is not for the desert of our works, but of his own grace and mercy. Secondly, the corruption and pollution that cleaveth unto our good works is taken away by the intercession of our Saviour Christ, for whose sake God covering the imperfection, accepteth and accounteth of, and so rewardeth them, as if they were perfect, 1 Pet. 2. 5. Exod. 28. 36, 37, 38. What Doctrine is hence to be gathered? A Doctrine of great comfort to the children of God to stir them up to abound in good works, sith they are so acceptable to God and Christ jesus: for when men know any thing to be delightsome to their Prince, they will withal endeavour & strive for it: how much more than ought we to be pricked forward to the service of God, who quencheth not the smoking Flax, nor breaketh the bruised Reed, Matth. 12. 20. yea which forgetteth not a cup of cold water given in faith, and for his sake? Matth. 10. 42. Declare now the ends for which good works are to be done. 1. That by them God's glory may be advanced. The ends of good works. 2. That by them we may show our thankfulness to God for all his benefits. 3. That by them we may be assured of our faith and election. 4. That by our good works we may edify others. How may we edify others? 1. By encouraging and strengthening those that are good. 2. By winning those that are not come to God. 3. By stopping the mouths of the wicked, and of those that are incorrigible. Is it not lawful to seek our own praise and merit by our good works? No; for all our good works are imperfect, and salvation is only merited by the death and obedience of Christ, (as hath been said.) But will not this Doctrine make men careless of well-doing: No; for they that are ingraffed into Christ, must needs bring forth good works; and good works are necessary, (as hath been declared) though not for merit, yet for God's glory, the edification of others, and our own assured comfort. Are good works so needful, that without them we cannot be assured of salvation? Yes; for though good works do not work our salvation in any part; yet because they that are justified are also sanctified, they that do no good works, do declare that they neither are justified, nor sanctified, and therefore cannot be saved. Then they must much more be condemned, which commit sin, and lie in it. Yea; for such are not only pronounced to be accursed by the Law, but also the Gospel hath pronounced, that they shall not inherit the kingdom of heaven. What consideration may draw us to be zealous in good works? That if we do well, we shall have well, as the old saying is. But that is a hard thing to be persuaded of? So it is indeed; because our hearts are naturally distrustful in the promises of God: As also our flesh, the world, and the devil do suggest unto us, that it is a vain thing to do good. Mal. 3. 14. What remedy is there against this assault? That it shall be well with them that do well, by the testimony of God himself, commanding the Prophet Esaiah to say so to the righteous, Esa. 3. 10. which ought to teach all men, that laying aside all their own opinions, and whatsoever seemeth good in their own eyes, they should rely wholly upon the direction of God. What may be gathered of this? That it is better to endanger ourselves with obedience to God, then with disobedience to rid ourselves out of appearance of trouble. But why did the Lord thus charge the Prophet? Because the wicked (as saith Malachi) wearied God with their blasphemies, saying, that he delighted in their wickedness, Mal. 2. 17. How secondly is that point confirmed? By a continual practice and experience from time to time, as the friends of Job do well reason thereupon. What is the third proof? That sith the Lord must do either good for good, or evil for good; and that it is absurd, yea blasphemous, to say that God doth evil for good; it must needs follow, that he will do good for good: for if a reasonable honest man would not requite kindness with unkindness; it can much less fall into the nature of God so to do; especially seeing he did then show kindness unto us, when we were enemies unto him. How fourthly is it confirmed? In that God is said to write up the good deeds of his servants into his book of Records, as the Kings of the earth are wont to do, Mal. 3. 16, 17, 18. But this seemeth not so, sith the wicked do so triumph over the godly, as if there were no difference? A difference shall specially appear at the day of judgement, when by the sentence of the great judge the wicked like stubble shall be consumed with fire, and the Sun of righteousness shall shine upon the just. Is there no difference at all in this life? Yes, inwardly: For the godly in doing well have always a good conscience, howsoever earthly things go with them; so that the green Salad of herbs, or dry bread, is better to them then all the rich man's wealth; because the grace of God goeth with them whither soever they go, whereas the wicked have a hell in their conscience, how well soever they fare outwardly. So much of good works in general: What special good works are commanded us in the Word of God? The things which we give unto God, Of special good works required. prescribed in the first Table; and the giving of alms to our needy Neighbour, touching which among all the duties of the second Table, our Saviour giveth special direction in the sixth of Matthew, where he entreateth of prayer and fasting. What are those things that we give unto God? Prayers and Vows, Psal. 50. 13, 14. & 66. 13, 14. which being special parts of God's worship may not be communicated to any other, Esa. 42. 8. & 48. 11. What is prayer? It is a familiar speech with God in the name of Christ, Of prayer, what it is. 1 John 5. 14. opening the desires of our hearts unto him, and so a lifting up of the mind, and a pouring out of the heart before God, for the more ample and free fruition of the good things we have need of, Psal. 50. 15. Jer. 33. 3. Lam. 2. 19 Phil. 4. 6. How further is the necessity of Prayer considered? Prayer is a key to open the Storehouses of all God's treasures unto us; The necessity of prayer. and as by knocking we enter into the place we go to, so by Prayer we obtain those things we need. Also as men provide gifts to make way for favour, Pro. 17. 8. so Prayer is a gift to appease God's anger towards us, and as a hook to reach those things that are above our reach, and to put by those things that stand in our way and let us. Add hereunto, that it is so necessary, as without it the use and enjoying of the things we have is unlawful, 1 Tim. 4. 5. For as if we take any thing that is our Neighbours without ask him leave we are accounted Thiefs, so to take any thing of Gods (whose all things are) without ask them at his hand, is Felony. Finally, Prayer is a principal means serving for the strengthening and increasing of Faith, and for the further advancing and more plentiful effecting of the outward means of salvation, Judas 20. 1 Thess. 5. 17, 18. Psal. 4. 6, 7. And therefore the Apostles did not only say unto Christ, Increase our faith, Luk. 17. 5. but also, Lord teach us to pray as John taught his Disciples, Luke 11. 1. What gather you hence? That we can never honour God aright, in calling upon his name, unless we bring faithful and feeling hearts before him, James 1. 6, 7. 1 Sam. 1. 16. Describe Prayer yet more largely? It is a religious calling upon God alone in the name of Christ, A more full description of prayer. by the titles wherewith in the Scripture he is set forth unto us, as well thereby to do service and homage unto the Lord, as to obtain those further things and Graces that are necessary for us. Or thus. It is the holy request of an humble and sanctified heart, together with thanksgiving Phil. 4. 6.) offered by the power of the spirit of Prayer (Rom. 8. 26.) as a special service unto God (Psal. 50. 15.) in the name of Christ (John 14. 14.) in behalf of ourselves and others, (Ephes. 6. 18.) with assurance to be heard in what we pray for according to the will of God, 1 john 5. 14. james 1. 6. Why do we call it a request with thanksgiving? Because in all our Prayers there must both petition of the good things we need, and thankful acknowledgement of those things we have obtained, (1 Thess. 5. 17, 18.) As for those forms which contain neither supplication nor giving of thanks, as the Articles of the Belief, the Decalogue, etc. they may, and aught, for other good purposes, be committed to memory and rehearsed, Deut. 6. 7. but to use them as Prayers savoureth of deep ignorance, if not of superstition, Matth. 6. 7. Why do you call it the request of the heart? Not to exclude the use of bodily gesture, much less of the voice and tongue, in the action of Invocation, (therefore called the Calves of the Lips, Hosea 14. 2.) but to show, first, that the heart is on our part the principal mover and speaker in prayer, from whence both voice and gesture have their force and grace, 1 Cor. 14. 15. Psal. 45. 1. & 108. 1. Secondly, that Prayer on sudden occasions may be secretly and powerfully offered, and is of God heard and accepted, when neither any voice is uttered, nor any bodily gesture employed, Exod. 14. 15. Nehem. 2. 4. Why do you add, Of an humble and sanctified heart? Because as in general none can pray, or do any thing acceptable, Psal. 109. 7. but such as are truly regenerate and sanctified unto this and every good work, Psal. 51. 15. so in special (and for the present action of prayer) it is required as the sum of all sacrifices, that the heart be humble and contrite, Psal. 51. 17. acknowledging it own unworthiness by reason of sin, Dan. 9 8, 9 feeling the want of God's grace and mercy, Psal. 143. 6. and submitting itself unto him, willing to be beholding for the least degree of favour, Luke 15. 18, 19 What then is required of us, that our prayers may be holy? 1. That we pray with faith and assurance that God for Christ sake will hear us. What is required that prayer may be holy. 2. That we pray with fear and reverence of God. 3. That we pray with humility, and a lively sense of our own unworthiness to obtain any thing at God's hands. 4. That we pray with a true feeling of our own wants, and an earnest desire to obtain those things for which we pray. 5. That our affections be agreeable to the matter for which we pray. 6. That we purpose to use all good means for the obtaining of those things for which we pray. In brief, these be the special properties of true prayer. It must be 1. In faith, without wavering, james 1. 6. 2. In truth, without feigning, Psal. 145. 18. 3. In humility, without swelling, Luke 18. 13. 4. In zeal, without cooling, james 5. 16. 5. In constancy, without fainting, Luke 18. 1. What learn you hence? That even they which are most frequent and fervent in this duty had need to pray God to forgive their prayers, in conscience of their own frailties and infirmities, Esa. 38. 14, 15. Psal. 77. 9, 10. & 32. 3, 5. What is the spirit of Prayer? An especial grace and operation of the holy Ghost, jude 20. called therefore the spirit of grace and supplication, Zachary 12. 10. enabling us to pour out our souls unto the Lord, Psalm 62. 8. with sighs that cannot be expressed, Romans 8. 26. For the holy Ghost must be our helper in prayer, to teach us both what to pray, and how to pray, Rom. 8. 26. To whom must we pray? To God alone, That we must pray to God alone. and to none other. For 1. He alone is the searcher of the hearts, heareth the voice, and knoweth the meaning of the spirit of prayer, Psal. 65. 2. Rom. 8 27. 2. He is able to grant whatsoever we demand, Eph. 3. 20. 3. He challengeth our faith and confidence, without which we cannot pray, Rom. 10. 14. Wherefore seeing he alone hears all prayers, heals all sins, knows all suitors, Jer. 31. 18. 2 Chron. 7. 14. & 6. 30. 1 Chro. 28. 9 Psal. 44. 21. He alone hath love enough to pity all, and power enough to relieve all our wants and necessities, to him alone we are to pray, and to none other. What learn you hence? That seeing the Scripture forbiddeth us to communicate God's honour to any other, Isa. 42. 8. & 48. 12. such as pray either to Saints or Angels, Col. 2. 18. have forgotten the name of their God, Psal. 44. 20. which condemneth those of the Church of Rome, who would have us to pray to Angels and Saints departed. Whether must we direct our prayers, to the Father, or the Son, or to the Holy-Ghost? We must pray to the Trinity of Persons in the Unity of the Godhead; that is to say, to our God in Trinity. In whose name, or for whose sake must we pray to God? In the only name, That we must pray only in the mediation of Christ. and for the only sake of his Son our Lord jesus Christ, Dan. 9 17. john 16. 23, 24. the alone Mediator between God and man, 1 Tim. 2. 5. As of propitiation, so or intercession, 1 John 2. 1, 2. Rom. 8. 34. who through the veil of his flesh, and merit of his blood, hath prepared for us a new and living way, whereby we may be bold to enter into the holy place, Heb. 10. 19 in whom alone we are made the children of God, and have liberty to call him Father, Gal. 4. 5. Finally, in, with, and for whom God giveth all things that be good to his Elect, Rom. 8. 32. Who are condemned by this Doctrine? They of the Church of Rome, who teach us to pray in the name of Saints, and make them to be our Mediators between God and us. For whom are we to pray? For ourselves and others, For whom we must pray. us and ours; in a word, for all men, 1 Tim. 2. 1. even our enemies, Mat. 5. 44. because they bear the common Image of God, Jam. 3. 9 and blood of mankind, whereof we are all made, Act. 17. 26. unless it be apparent that any one hath committed the unpardonable sin, 1 John 5. 16. But principally, for such as are our brethren in Christ, and of the household of faith, Eph. 6. 18. Gal. 6. 10. Secondly, for all sorts and degrees of men, especially public persons, as Rulers, and such as are in authority, 1 Tim. 2. 2. Ministers that watch over our souls, Eph. 6. 19 Col. 4. 3, etc. What assurance have we that we shall be heard in what we pray for? 1. Because we pray to that God that heareth prayers, Psal. 65. 2. 2. And is the rewarder of all that come unto him, Heb. 11. 6. and in his name to whom who so asketh, God denieth nothing, john 11. 42. and therefore howsoever we are not always answered at the present, Psal. 77. 1. or in the same kind that we desire, 2 Cor. 12. 9 yet sooner or later we are sure to receive even above that we are able to ask or think, if we continue with constancy, patience, and importunity to sue unto him according to his will, Luke 11. 5. & 18. 1. 1 john 5. 14. What things must we come to God in prayer for? Not for trifles and toys, but for things needful and necessary, and such as God hath made us promise of; some whereof do immediately concern the glory of God, others the necessity of man; either in things belonging to this present life, or those especially which belong to the life to come. But how can we remember all the promises that God hath made therein to ground our Petitions, especially being unlettered? There are general promises, that whatsoever we shall ask according to his will, it shall be given us, 1 John 5. 14. Again, whatsoever we read or hear that the servants of God have uncontrollably demanded in the Scriptures, or without special calling; that is a good warrant for us to demand at the hands of God. Where then is that will of God revealed, according whereto we must direct our prayers? Throughout the whole book of the Scriptures of God, which inform us as concerning other duties, so especially concerning this of prayer. Recording also for this purpose many excellent prayers, as of Moses, David, Daniel, Nehemiah, Paul, etc. But most absolutely in that passage or portion delivered by our Saviour himself; and therefore commonly called, the Lords Prayer. What learn you from thence? That for help of our weakness and rudeness in prayer, we are to look to the prayers of the holy men of God, set down in Scripture, according to the state wherein they were at the time of those prayers, may best sort with the special cases wherein we are when we pray. But especially, and above any other, yea above all of them together, we are to look unto that most absolute prayer which our Saviour Christ hath taught us in the Gospel. What is the special end and use of Prayer? To recover our peace, and to nourish our communion with our God, Dan. 9 9 Phil. 4. 6, 7. John 17. or 1 John. 1. 7. What gather you hence? That such as have least care, and make least conscience to call upon him, have also least acquaintance and acceptance with him, Psalm 14. 3. What is the excellency of this duty? It setteth head and heart, and all our best affections a-work, giving God the praise of his Majesty and mercy, goodness and greatness both together, 1 Sam. 10. 12, 13. Jam. 5. 13. 14. Psal. 50. 23. and therefore it is compared to Incense or sweet perfume, Psalm 141 2. for that it is acceptable to the Lord, as perfumes are to men; and to the drops of honey, as it were dropping from the lips of the Church, as from an honeycomb, Cant. 4. 11. Thy lips o my Spouse drop as the honeycomb, honey and milk are under thy tongue. How can God so infinitely wise, take delight in our Prayers that are so rude? Because in Christ he taketh us for his children; and therefore as Parents, rather take pleasure to hear their children stammer, than some other to speak eloquently; so doth the Lord take pleasure in the weak prayers of the Saints. Hitherto of Invocation and Prayer in general: what are the parts thereof? Two principally, The parts of Prayer. (Psalms 50. 15. 23. 1 Thes. 5. 17, 18. 1 Tim. 2. 1. Phil. 4. 6. Petition, or Request, (properly called Prayer) whereby we crave things needful; and Thanksgiving, or Praise, whereby we magnify the goodness of God, and give thanks for benefits received; to both which is annexed, confession of sins, and of the righteous judgement of God against them: at the view whereof we being humbled, may come more preparedly to prayer in both kinds. What is Petition? Petition, Of Petition. (or prayer properly so called) is a religious calling upon the name of God, by suit or request; in which we desire and beg all things necessary, Luke 11. 1, 2. 3. Phil. 4. 6, 7. Psalm 50. 15. And it is either for things of this present life, with this exception, so far forth as the same shall be thought good unto the wisdom of God; or (and that especially) for the things of the life to come, without exception, Matth. 8. 2. 2 Sam. 15. 25. 26. What learn you of this; that it is a religious calling upon God? First, that we may not rush unadvisedly into God's presence, but approach his Throne with fear and reverence, Heb. 12. 28. Eccl. 5. 1. Secondly, that the best hearing is in heaven, and readiest help from God's hand, 2 Chron. 7. 14. What do you mean by calling upon God? Not the calling of the tongue, but the cry of the heart; as Hannah called upon God, when her voice was not heard, 1 Sam. 1. 13. and Moses cried unto the Lord, when yet he spoke not a word, Exod. 14. 15. What gather you hence? That the heart without the tongue, may pray with fruit and feeling 1 Sam. 1. 10. But the tongue without the heart is nothing but vain babbling, Matth. 6. 7. What do you mean by the name of God? God himself considered in his attributes and properties, whereby (as men by their names) he is known unto us. Exod. 34. 6, 7. Psalm 145. 12, etc. What learn you hence? First, that neither any may claim, nor we may yield this duty, but where we may find the power and properties of the Deity, Psa. 44. 20. 21. Secondly, that it is a good ground of prayer to stay our hearts on such of God's properties, as are best suiting with our necessities, 2 Chron. 20. 6, 7, 8, 9 Neh. 1. 5. Thirdly, that they that will not settle their hearts on God alone by faith can never lift up their hearts to him alone in prayer, Rom. 10. 14. Psal. 44. 20. Lam. 3. 41. Fourthly, that in every state and condition, they that pray best, speed best, and live best, Dan. 9 23. Psalm. 50. 15. & 66. 18, 19 It seemeth to be of no use to make our Petitions to God, seeing he both knoweth what we want, either for his glory or our good, and hath determined what to bestow upon us? Yes verily: we must ask, and that continually; that is, at set times, without intermission, by the Commandment of Christ himself, bidding us ask and we shall receive, seek and we shall find, knock and it shall be opened to us, Mat. 7. 7. wherein we should rest: For as God hath fore-appointed all necessaries to be given us; so hath he also appointed the means whereby they should be brought to pass, whereof Prayer is a chief. What other reason have you for this? We should therefore pray for the things we have need of, that having received them, we may be assured we had them of God, and not by accident or fortune, as natural men say. What, doth not God oftentimes bestow his benefits without Prayer? Yes: both upon the wicked, either to provoke them to repent, or to make them inexcusable; and upon his own children: even as a loving father, in regard of his ignorant, and sometimes negligent child, doth give things unasked, even so doth God towards his. Why will the Lord have us beg his blessings of him? To exercise our faith in seeking, Mat. 7. 7. and our patience in waiting, Jam. 5. 10, 11. as also to stir up a feeling of our wants, Mat. 15. 22. and to quicken our affections unto good things, Phil. 4. 6. What gather you hence? That where the heart is faithless, the Prayer must needs be fruitless; for according to our faith it shall be unto us, Luk. 18. 11, 14. jam. 1. 6, 7. But why doth not he answer when we ask, but delays to help us when yet he sees and hears us? Because we are sometimes too haughty, and he will humble us; sometimes too hasty, and he will curb us, 2 Cor. 12. 7, 8, 9 sometimes we fail in the matter ask, we know not what; sometimes in the manner ask, we know not how; and sometimes in the end, ask we know not wherefore, jam. 4, 2, 3. Doth he not sometimes delay us, when yet he purposeth to answer us? Yes he doth: First, because he loves to hear the voice of his own spirit in us, Rom. 8. 26, 27. Secondly, because the suit may be good, and yet the season not so meet for us, Rev. 6. 10, 11. Acts 1. 7. Thirdly, he takes pleasure in our constancy, being a fruit of faith and fervency, Luk. 18. 1. Mat. 15. 27, 28. Fourthly, because such blessings as are won by long and strong prayers, are always esteemed very highly, received in humility, enjoyed in sobriety, and employed faithfully for man's good and God's glory, 1 Sam. 1. 20, 21. 1 Chron. 29. 14, 15. What gather you hence? That if we faint not in praying, we shall in due season be sure of a blessing, Luk. 18. 7, 8. And that when our God denies us, or delayeth us in that which seems good unto us, even than he gives us that which he knows is better for us, 2 Cor. 12. 8, 9 What good means may we use to obtain the gift of prayer in some measure? 1. To get some true feeling of our misery, The means of obtaining the gift of prayer. for sense of misery breeds suit for mercy, Matth. 15. 22. 2. Bring hungering and thirsty souls after grace and good things, Psal. 42. 1, 2. when the soul panteth most, the soul prayeth best. 3. Gather principles of knowledge, that the head may guide the heart, 1 Cor. 14. 15. for what we know is worth the having we will not lose for the ask. 4. Consider the examples of God's servants in like sorrows, and make like suits, Dan. 9 Nehem. 9 be thou as they were to him, and he will be to thee what he was to them. 5. Be well persuaded of Christ's ordinance, Master teach us to pray; Luke 11. 1. and of God's acceptance, reckon of him as of our father, Matth. 6. 5, 9 for according to our faith it shall be unto us. 6. Be resolute against sin, neither living in grosser iniquities, nor allowing lesser infirmities, Rom. 7. 15. so he will never shut out our prayers, not withhold his mercies from us, Psalm 66. 19, 20. 7. In reading or hearing turn precepts into prayers; Lord give what thou commandest, and command what thou wilt: Duties enjoined, graces commended, blessings promised, and cursings threatened, do all quicken us to prayer, and furnish us with matter for the same, Matth. 5. 6, 7. Rom. 12. Ephes. 6. But when for all this our prayers are few and faint, cold and weak, what special helps may we then have against our infirmities? None better then to pray for the spirit of prayer, which helpeth and healeth our infirmities, and teacheth us both for manner, measure, and matter, to lay open all our necessities, Rom. 8. 26. Luke 11. 13. And secondly, call others which are best acquainted with the practice and power of prayer, to pray with us, being present, james 5. 14. and for us, being absent from us, Rom. 1. 9 What be the signs of a sound prayer? 1. To use all other good means carefully, Acts 27. 23, 31. 2. To seek God's glory principally, Exod. 32. 11, 12. 3. To desire the best things most earnestly, Col. 1. 9, 10, 11. 4. To ask nothing but what Gods Word warranteth us, 1 john 5. 14. 5. To wait patiently till he hear and help us, Psal. 40. 1. jam. 5. 10, 11. What motives may we have to stir up our hearts to this duty? Many and good: Motives to prayer. Because prayer is the voice of God's spirit in us, Rom. 8. 26. a jewel of grace bequeathed by Christ unto us, Luke 11. 2. It is the hand of faith, the key of God's treasury, the soul's Solicitor, the heart's Armour-bearer, and the minds interpreter, Matth. 7. 7. Ephes. 6. 18. It procureth all blessings, preventeth curses, 2 Chro. 7. 14. sanctifieth all creatures, that they may do us good, 1 Tim. 4. 5. seasoneth all crosses, that they can do us no hurt, 2 Cor. 12. 18. Lastly, it keeps the heart in humility, the life in sobriety, strengtheneth all graces, overcommeth all temptations, subdueth all corruptions, purgeth our affections, makes our duties acceptable to God, our lives profitable unto men, and both life and death comfortable to ourselves, Acts 9 11. Eph. 6. 18. jude 20. Act. 4. 24. & 7. 5, 9 What are the lets and hindrances of Prayer? There be some which hinder the power of it, Hindrances of Prayer. as our ordinary infirmities, Mark 9 23, 24. other which hinder either the practice or the fruit of it, as our customary and grosser iniquities, Psalm 66. 18. What are the infirmities that weaken the power of Prayer? Roving imaginations, inordinate affections, dulness of spirit, weakness of faith, coldness in feeling, faintness in ask, weariness in waiting, too much passion in our own matters, and too little compassion in other men's miseries, Psalm 32. 3, 4. Mark 9 24. Isa. 38. 13, 14. jonah 4. 2, 3. What be the customary iniquities which hinder the practice of Prayer? 1. The profaneness of the Atheists, in not calling upon God, Psal. 14. 4. 2. The sottishness of the Papists, lifting up their hearts and hands to base Idols, Psal. 44 20. 3. The sensuality of the voluptuous drowning all his desires in delights, and his prayers in pleasures, 2 Tim. 2. 3, 4. 4. The stupidity of worldlings, that think they have no need of praying, but of carking and caring, toiling and moiling in the world, Luke 12. 17, 18. Phil. 3. 19 5. The foolishness of the malicious, which because they will not forgive their brother a 100 pence, cannot pray to God to forgive them the 1000 Talents, Mat. 18. 32. What be the gross sins that shut the ears of the Lord, and hinder the fruit of our Prayers? 1. Graceless hypocrisy, drawing near with our lips, but having our hearts far from him, Isa. 29. 13. 2. Shameless impiety, when turning our ears from his precepts, he turneth away his from our prayers, Prov. 28. 9 3. Senseless impenitency, when the cry of our sins unrepented of, drowns the voice of our prayers that are offered, Zach. 7. 13. 4. Merciless cruelty, when we either cause or suffer the afflicted to cry without hearing; the Lord hearing us cry in our affliction without helping, Gen. 42. 22. What is the general subject of our requests? Good, The subject of our requests. or evil; Good to obtain it, and evil to remove or prevent it, Col. 1. 9 2 Thes. 3. 1, 2. That wherein we pray for good things is called supplication, 1 Tim. 2. 1. That wherein we pray against evil, is called Deprecation. What do you mean by Good or Evil? Whatsoever is helpful or hurtful, either for soul or body, goods and graces, sins and sorrows, mercies and judgements, in spiritual or in carnal things, Phil. 1. 9 Luke 18. 13. Dan. 9 What gather you hence? 1. That as Prayer is the key of the heart, to open all our necessities unto God, james 2. 9 so it is also the key of his treasury, to obtain his mercies from him, Mat. 7. 7. 2. That the gift of Prayer is a pledge and earnest penny of all other good gifts and graces whatsoever, Rom. 8. 26, 27, 32. and that so long as we can pray, the greatest evil cannot hurt us, jonah 2. 1. 2 Cor. 12. 7, 8. nor the greatest good without Prayer, can ever be profitable unto us; 1 Tim. 4. 5. Are we only bound to pray for ourselves by request for good and against evil things? Prayer for others. No; we are also bound to pray likewise for others; which kind of prayer is called Intercession, 1 Tim. 2. 1, 2. What is Intercession? It is the suit of the heart unto God for the good of others. As Abraham prayed for Abimelech, Gen. 20. 17. Jacob for his sons, Gen. 49. Paul for the people, 1 Thes. 1. 2. and they for him. Why doth the Lord require this duty of us? 1. For communicating our gifts and his graces, James 5, 5. 14, 15. 2. For nourishing our love. 3. For increase of our comforts. 4. For mutual support and relief in all crosses. What gather you hence? That all such persons as are linked together in nearest bonds of society, are also mutually bound to discharge this duty, 1 Tim. 2. 1, 2. James 5. 10. As first, in the household of Faith, the stronger is to pray for the weaker, that he fail not, Phil. 1. 9 and the weaker for the stronger, that he fall not, 2 Thes. 3. 1, 2. Secondly, the Sovereign for the Subject, that he may obey in piety and loyalty, 2 Cor. 6. 13, 14. The Subject for the Sovereign, that he may rule in righteousness and religious policy, 1 Tim. 2. 1, 2. and so in all societies, whether of public assemblies, or private families. Job 1. 5. Deut. 33. 6. 1 Chron. 29. 19 What followeth of all this? Strong consolation, that when we find small power or comfort in our prayers, the Lord hath ordained that we may seek and find both in the prayers of his Church and children, James 5. 14, 15. Acts 12. 5. 7. You have now spoken of the first part of Invocation, namely Petition: what followeth? The second; which is Praise and Thanksgiving, 1 Thes. 5. 18. What is this Praise and Thanksgiving? Of thanksgiving. It is a reverend calling upon the name of God, wherein the heart being cheered with some taste of his goodness, acknowledgeth all from his mercy, and purposeth all for his glory, Luke 10. 21. 1 Chron. 29. 10, 11, 12, 13. And it is either in praising all his goodness, wisdom, power, and mercy; and generally for the government of his Church; or for those particular favours, that by Petition we have received from his merciful hand. Whence doth this duty of praise arise? As Petition ariseth from the feeling of our misery: so praise from the feeling of God's mercy: Petition beggeth what we want, and praise acknowledgeth what and whence we have it, Rev. 15. 3. 1 Chron. 29. 12. What gather you hence? That when the Lord hath granted unto us our Petitions, we are forthwith bound to render unto him his due praises, Exodus 15. 1, Psalm 66. 19, 20. Wherein doth this duty of praise specially consist? In what thanksgiving consisteth. 1. In emptying ourselves of all worthiness, Gen. 32. 10. 2. In acknowledging him the author of every good gift, and fountain of living waters, James 1. 17. Jer. 2. 13. 3. In speaking good of his name unto others, Psalm 40. 9, 10. 4. In rejoicing before him in all his mercies, Deut. 26. 11. 5. In resolving to bestow all for his honour and service, 1 Chro. 29. 2, 3. Wherefore doth the Lord require praise and thanksgiving at our hands? Why thanksgiving is required. First, because it is the fairest and sweetest fruit of true Piety, Psal. 92. 1. Secondly, it entirely preserveth God's glory. Thirdly, it boweth the heart to true humility. Fourthly, it is the condition of the Covenant, when he gives and we receive any mercy, Psalm 50. 15. Fiftly, it provoketh others to faithfulness and cheerfulness in God's service, Psalm 95. 1. Sixtly, it maintaineth the intercourse of mercies and duties betwixt God and man. What be the properties of true praise? 1. It must be faithful, The properties of praise. without glozing, with a simple, not with a double heart, Psalm 145. 18. 2. It must be plentiful. Psalm 18. 1, 2. If God give his mercies by showers, we may not yield our praises by drops. 3. It must be cheerful, 1 Chron. 29. 14. he gives freely, and we must offer willingly; for he loves a cheerful giver, 2 Cor. 9 7. 4. It must be powerful with the best measure, with the best member Psalm 81. 1, 2. 5. It must be skilful, in the best manner, suiting his several properties, with their due praises according to the nature of the present blessings, Ex. ●5. 2. 3. Psal. 144. 1, 2. 6. It must be continual, as long as his mercy endureth, and life lasteth, Psal. 146. 1 Thes. 5. 18. What means may we use to attain unto this duty? 1. Serious consideration of the great things he hath done for us so vile creatures, The means of thanksgiving. 1 Sam. 12. 24. 2. To desire to taste God's love in the least of his mercies, Genesis 28. 20, 21. 3. To give him a taste of our love in the best of our services, Psalm 116. 12. 4. To rest content with our allowance, and estate wherein he hath set us, Phil. 4. 11. 5. To compare our estates with many of God's Saints, who want many comforts which we enjoy, and feel many sorrows which we feel not, Psalm 147. 20. 6. To be faithful in all Talents, and fruitful in all graces, will be great means to make us praise God in all his mercies, Matth. 25. 23. Phil. 1. 11. What motives have we to provoke us to this praise? 1. It is a good, Motives to thanksgiving. comely, and pleasant thing to praise God, Psal. 147. 1. 2. It is his will thus to be honoured, 1 Thes. 5. 18. 3. It is a duty of Saints and Angels, both here & hereafter, Luke 2. 13, 14. 4. It spreadeth abroad Religion, magnifieth and sanctifieth him that is most high, and most holy, Psalm 145. 1, 2, 3. Esa. 8. 13. 5. It keeps the heart from swelling, and the soul from surfeiting with God's blessings. 6. It fits the heart for further graces, and provokes the Lord to fresh mercies. What be the special signs and marks of one that desires to be thanksfull and unfeignedly to praise God in all things. 1. Contentedness, Signs of thankfulness. Psalm 4. 11. 2. cheerfulness in the use of God's blessings, Deut. 26. 11. Psal. 63. 5. 3. Faithfulness in our duties, both of our persons and places. 4. Readiness to draw others into the fellowship of God's praise, Psal. 66. 16. & 135. 1. 5. Rejoicing in God, even in the midst of many crosses, Job 1. 6. Fruitfulness in good words and works, John 15. 8. 7. A conscionable carefulness to take all occasions, and use all means to seal up our love, and set forth God's glory. So much of the principal parts of Invocation, Petition, and Thanksgiving: Are we limited and bound in certain words, how and wherein to pray? No verily; but we have a prescript rule, and perfect pattern of Prayer of all kinds, left us in that prayer which our Saviour Christ taught his Disciples, and in them all succeeding ages, called the Lords Prayer. What is the Lords Prayer? It is an absolute Prayer in itself; Of the Lord's Prayer. and a Prayer giving a perfect direction to frame all others prayers by. It is thought by some not to be a Prayer, but only a platform to direct all our Prayers by? It is both a prayer which we both may, and aught to pray; and also a platform of Prayer, whereunto we are to conform, and by which we ought to square all ours: and therefore as St. Matthew biddeth us pray after this sort, Matth. 6. 9 so St. Luke biddeth us say; Our Father, etc. Luke 11. 2. the one propounding it as the most perfect platform to be imitated; the other, as the most excellent form to be used of all Christians. What is the platform propounded in this Prayer, whereunto we ought to look? It teacheth us both the manner how to pray, and the matter for which to pray. It teacheth us in all our prayers to whom, and through whom, and for what to pray. Also what difference to make of the things we ask, and with what affection we are to come unto God in Prayer. What are the words of the Lords Prayer? They are thus set down in the 6. of Matth. 9 After this manner therefore pray ye, Our Father which art in heaven, etc. What do you observe here in general? That Prayer is to be made in a language which we understand: for our Saviour Christ taught his Disciples here in a Tongue which they understood, and not in an unknown Tongue; which condemneth the practice of the Church of Rome, which teach the people to pray in an unknown Tongue, contrary to Christ's practice here, and the will of God, who commandeth us to serve him with all our hearts, and therefore with our understanding as well as our affection. What are the parts of this prayer? They are three. 1. A Preface of compellation for entrance into prayer, in the first words, Our Father which art in heaven, etc. 2. A body of Petitions, containing the matter of Prayer, in the words following. 3. A conclusion for shutting up, for confirmation and close of prayer, in the last words, For thine is the Kingdom, etc. What gather you of this, that there is a preface? That Christian men are not to come malapertly or rashly without preparation, Of the preface. Eccles. 5. 1. Psalm 26. 6. Exod. 3. 5. for the Angel of the Lord standeth at the entry, to strike with hardness and blindness etc. those that come not with preparation: And if we make preparation before we come to an earthly Prince, and bethink us of our words and gesture, how much more ought we to do it when we come before the Prince and Lord of heaven and earth? How are we to prepare ourselves? Not only to put off our evil affections, 1 Tim. 2. 8. but even our honest and (otherwise in their due time) necessary cogitations, as the cares and thoughts of our particular vocations, as of house, family, etc. What doth the preface put us in mind of? 1. Of him to whom we pray. 2. Of our own estate in prayer, that we come unto God as to our father, with boldness, and yet with reverence of that Majesty that filleth the heavens. What are we taught concerning him to whom we must pray? That God, and God only (not any Saint or Angel) is to be prayed unto, Rom. 10. 14. Psal. 73. 25 For although there be other Fathers besides God, and others in heaven besides him, yet there is none which is our Father in heaven but God alone. Besides that, this being a perfect platform, a pattern of all prayer, it is evident that all prayers (as in other things, so in this) must be framed unto it. Why do you here name the Father? Because discerning the Persons, we pray to the Father, secretly understanding that we do it in the mediation of the Son, by the working of the holy Ghost; and so come to the first person in the Trinity, by his Son, through the holy Ghost; which form is to be kept for the most part, although it be also lawful to pray unto Christ, or to his blessed Spirit particularly, Acts 7. 59 2 Cor. 13. 13, 14. if so be that in our understanding we do conjoin them, as those which cannot be separated in any actions either belonging to the life to come, or pertaining to this life. Why must we pray to the Father in the mediation of Jesus Christ his Son? Because God being displeased for sin, we can have no dealing with him, but only by the means of his Son, in whom he is well pleased, Mat. 3. 17. and in whom alone we have liberty to call him Father, Gal. 4. 5. Why is it required that we pray by the working of the Holy Ghost? Because the Holy Ghost assureth us that he is our Father: And whereas we know not what to pray, nor how to pray, the Holy Ghost doth teach us both. What must we be persuaded of, and how must we be affected in Prayer? Partly concerning Ourselves. 1. We must be truly humbled, which is wrought in us with a certain persuasion, 1. Of our sinful misery and unworthiness to be helped. 2. Of the glorious Majesty of God in heaven that must help us. 2. We must have a certain confidence we shall be heard, and this is wrought in us by faith, being persuaded that, 1. God loveth us as his own children in our Lord jesus Christ. 2. Our Father being God Almighty, he is able to do whatsoever he will in heaven and in Earth. Others. 1. That all God's people pray for us. 2. We must be persuaded that it is our bounden duty to pray for others as well as for ourselves. Why doth our Saviour direct us to give such Titles unto God in the beginning and entrance of our Prayers? That thereby we may testify, Our Father. increase, and strengthen our faith in God, considering what he is to us, to whom we are about to pray, Heb. 11. 6. What are we taught to consider from this, that we are taught to call God Father? That God in Christ is become our Father, and giveth us, both the privilege, John 1. 12. and spirit of sons, Gal. 4. 6. so to call him. What ariseth from hence? First, confidence in his fatherly love and compassion towards us as his children, Psalm 103. 13. with assurance of obtaining our suits and desires, 1 john 5. 14, 15. For as young children desire to come unto their Father's bosom, or to sit upon the knee, or in the Mother's lap: so we by prayers do creep into the Lord's bosom, and as it were, do stand between the Lords legs, Deut. 33. 3. coming with boldness unto him, as unto our merciful Father, whose bowels are larger in pitiful affection then any parents, yea then the Mothers towards the tenderest child, if we come with faith and affiance, that he will grant what we require: For if parents will give good things to their children when they ask them, much more will the Lord give his spirit to them that ask it of him, without doubting, Mat. 7. 11. Luke 11. 13. and this doubting is the cause why many go away so often from prayer without profit and comfort, james 1. 5. which overthroweth the long and idle prayers of the Papists, who have not assurance of God's love towards them in the thing they demand. Secondly, necessity of duty on our parts: that we both reverence, Mal. 1. 6. and imitate him, Mat. 5. 45. as our Father, Eph. 5. 1. 1 Pet. 1. 17. Thirdly, that to come in any other name then our Saviour Christ's, is abominable, which was figured in Moses, Exod. 24. 2. & 20. 19 and Aaron, Levit. 16. 17. But is notably set forth of the Apostle, 1 Tim. 2. 5. therefore it is abominable to come by Saints, as in Popery they do. What is to be considered by this, that we are directed to call him our Father? The nature of faith, which is to apply it home to himself, John 20. 28 Gal. 2. 20. Matth. 27. 46. Also, that our Saviour Christ is the natural Son, and we his Sons by grace and adoption. May not a man say in his prayer, My Father? Yes verily, and that with warrant of our Saviour Christ's example, Matth 27. 46. Why then are we taught here to say, Our Father? As the word Father directeth us to meditate upon the relation between God and ourselves, so the word Our directeth us to meditate upon the relation between ourselves, and so many as are or may be the children of the same father with us. What doth this put us in mind of? That we must at all times maintain or renew love and peace one with another, but especially when we make our prayers we must come in love, as one brother loveth another, and therefore reconcile ourselves, if there be any breach, 1 Tim. 2. 8. Esa. 1. 15. Matth. 5. 25, etc. Secondly, that we are bound to pray, and to be suitors to our God and Father one for another, as well as for ourselves, James 5 16. That every one praying for all, and all for every one, we may jointly increase and enjoy the benefit of the common stock of prayers, laid up in the hands of God. Whereto do the words following direct us, when we say, Which art in heaven? To the meditation of the glory, Which art in heaven. powerful providence, wisdom, and holiness of God, in which regard he is said to dwell in the high and holy place, Psalm 11. 4. Esa. 57 15. not that he is excluded from earth, or included in heaven, or any place, who filleth all places, Jer. 23. 24. yea, whom the heaven of heavens is not able to contain, 1 Kings 8. 27. But first, because his wisdom, power, and glory, appeareth most evidently in the rule of the heavens, as of the most excellent bodily creatures, by which inferior natures are ruled, Psal. 19 1, etc. & 8. 3. & 103. 9 Secondly, for that in heaven he doth make himself and his goodness known to the Angels, and blessed Spirits of men, immediately, and without the helps and aids which we have. Thirdly, because he communicateth himself and his goodness more powerfully to them then to us: and so God is said to be present in the Temple, and in the Elect. Fourthly, because there, and not on earth, we should now seek him, Psalm 123. 1. Col. 3. 1, 2. where also we hope another day to dwell with him, in the same happy fellowship, which now the holy Angels and blessed souls do enjoy; which teacheth us not to have any fleshly conceit, but to have our cogitations above any worldly matter. Fiftly, to teach us that as we come boldly to him as to a Father, so also we are to come with humility and reverence of his Majesty, who is so high above us; we wretched men being as worm's crawling upon the earth, and he sitting in great Majesty in the highest heaven, Eccles. 4. 16. & 5. 1. Sixtly, to teach us to pray not only reverently, but also fervently before him, so directing and lifting up our hearts to Almighty God, that our prayers may ascend into heaven, 2 Chro. 32. 20. Seventhly, to increase our confidence in him, who is both ready and able to do all things for us, that acknowledging him to ride on the heavens for our help, (able) as in heaven to do for us whatsoever (as a father) he will, Psal. 115. 3. we may with full confidence in his power and love ask every good thing of him, Psalm 2. 8. Luke 11. 13. Thus much of the preface: Now are we to come to the prayer itself: What is general unto it? That our affections with zeal and earnestness ought to wait and attend on prayer, which appeareth by the shortness of all the petitions. What is declared hereby? The great affection we should have to the things we come for: which giveth a check to our cold prayers, where the understanding is without the affection, and (as it were) the sacrifice without the heavenly fire ●o lift it up, and make it mount into heaven, both in public and private prayers. So much of attention general to the Prayer: The parts of the Lords Prayer. What are the parts thereof? A form of Petition, and of Thanksgiving. What is taught hereby? First, that whensoever we come unto God in Petition, we are 〈…〉 give him thanks, Phil. 4. 6. Luke 17. 17, 18. things not to be 〈…〉 means to make way for further graces, and benefits to be obtain●●▪. Secondly, that it is a fault of us (when we are distressed) in 〈…〉 to come unto God in Petition, but not to return Thanksgiving 〈…〉 benefits received. How many Petitions are there in the Lord's Prayer? 6. Petitions in the Lord's Prayer. Six, (equally divided, as it were, into two Tables) whereof 〈…〉 concern God, as doth the first Table of the Law; three do concerns ourselves and our neighbours, as doth the second Table: For in the three first we make request for those things that concern God's Majesty, whose glory and service we are to prefer before our own good, john 12. 27, 28. In the three latter, for those things that concern the necessity of man, and our own welfare, which we must refer to the former, Psalm 50. 15. So that by the very order of the Petitions, we learn this instruction, that we must and ought first to think upon God's glory before any thing that appertains or belongs to us, and that we should seek the service of God before our own good, John 12. 27, 28. yea, and prefer the glorifying of the name of God before our own salvation, Rom. 9 3. As also by the order of the Commandments, which being divided into two Tables, the first concerns the Worship of God, the second ourselves. What observe you from this? Our hypocrisy: for were it not for ourselves and our wants, we would not come to God at all in prayer: As in Popery, all their prayers are for themselves, and their salvation, etc. whereas this word (thy) in all these Petitions doth shut forth the consideration of ourselves, to the end that we might have our minds altogether fastened upon the service of God. What further observe you proper to those Petitions that concern the glory of God? That as they must be begged in the first place, so must they likewise be performed with further zeal of spirit, and earnestness of affection: as may be gathered, in that they are propounded without any band or coupling of one with another. How are the three first Petitions divided? Thus: the first concerneth God's glory itself, the other two, the things whereby God is glorified; as when his Kingdom cometh, and his will is done. What are the words of the first Petition? Hallowed be thy Name, 1. Petition. Mat. 6. 9 Luke 11. 2. What is the sum of this Petition? That in all things God may be glorified, That he, who in himself, his words and works is most glorious and holy, may be acknowledged and honoured for such by us, Psal. 46. 8. 1 Pet. 2. 9 Why is this Petition set before all? Because it is that which ought to be dearest unto us, and for that all things are to be referred unto it, Prov. 16. 4. 1 Cor. 10. 31. What is to be considered for the further opening of this Petition? First, for the meaning of the words apart, then of them together. What is meant by the word Name? By the name of God, What is meant by Name. we are to understand God himself, 1 King. 5. 5. Isa. 26. 8. as he maketh known to us the fame and glory of his nature, otherwise unconceivable, Gen. 32. 29. For the name of God in the Scripture signifieth God himself; because the nature of a thing is taken for that it is the name of, as Acts 1. 15. his Essence, and all things by which he is known unto us. What are those Names whereby God is made known unto us? First, his Titles; as Jehovah, Elohim, the Lord of Hosts, and such like, Exod. 3. 14. and 6. 3. Secondly, his Attributes and Properties; as his wisdom, power, love, goodness, mercy, justice, truth, Exod. 33. 18, 19, etc. & 34. 5, 6, etc. which being essential in him, are for our capacity expressed under the name of such qualities in us, and are called the names of God, because as names serve to discern things by, so God is known by these things. Thirdly, also his memorial signified by his name, because he getteth glory by them. What are these Memorials? First, the works and actions of God; as the Creation and government of the world, Psal. 104. but especially, the work of redemption, Psalm 19 14. Secondly, the things that belong unto God; as his Worship, Word, Sacraments and disclipine; but especially his Word, Psalm 138. 2. & 19 etc. which is the book of grace, and the box of ointment, out of which the sweet savour of his name is most effectually poured, Cant. 1. 2, 3. What is meant by the word Hallowed? Sanctified and reverenced: What is meant by hallowed. for to hollow, is to set apart a thing from the common use to some proper end; and therefore to hollow the name of God, is to separate it from all profane and unholy abuse, to a holy and reverend use. Can any man add any thing unto God's holiness? No, no, we cannot add any holiness unto God, or take any from him; but as God is holy in his properties and actions, and also in his Ordinance both in the Church and Commonwealth, so we desire they may be (and that not only by ourselves, but also by all men) acknowledged and reputed as they are worthy in themselves to be reputed and accounted. And in this respect only are we said to hollow his name, when we acknowledge it and honour it for such, Psal. 96. 7, 8. thereby (as it were) setting the Crown of holiness and honour upon the head of God: chose, failing so to do, we are guilty of the profanation of God's holy name; not that he can receive any pollution from us, but only as a man that lusteth after a chaste woman is said by our Saviour to be guilty of adultery with her, though she remaineth in herself spotless and undefiled, Matth. 5. 28. May none else be glorified but the name of God? When it is said, Hallowed be thy name, thereby is noted that no glory or honour should be given to any thing in the world, but to the name of God, Esa. 42. 8. & 48. 11. further than they are instruments whereby we may arise to the glorifying of it; for God will not give his glory to any other thing, no not to the manhood of our Saviour Christ. What is to be considered in the words together? That it is a singular benefit of God to admit us to the sanctifying of his name, and (as it were) to set the Crown (which is his glory) upon his head, and to hold it there, especially seeing he is able himself alone to do it; and when he would use others thereto, he hath so many Legions of Angels to do it, yea, can raise up stones to do it. What do you then ask of God in this Petition? That as God is glorious in himself, What we ask in this petition so he may be declared and made known unto men: that therefore God would have himself known and acknowledged by all men, but especially by myself, to be most holy; that whether we speak, think, or any way use his name, properties, works, or Word, we may do it holily, and with all reverence: That his wisdom, power, goodness, mercy, truth, righteousness, and eternity, may more and more be imparted unto me, and other of God's people: That he may be acknowledged just, wise, etc. in all his works, even in his ordaining of some to eternal life, and other some to everlasting destruction: That his infinite justice, and infinite mercy over all his creatures (but especially over his Church) may be reverenced and adored by all men, but especially by myself: That the name of God may be reverently and holily used of all men, but especially of myself: That when the glory of God cometh in question, between myself and any thing that belongeth unto me, I may prefer that unto this: Finally, that God would vouchsafe to plant and increase in me and others such graces whereby his name may be glorified. What are those graces for which we pray here in particular? What graces we here pray for. 1. Knowledge of God, Psalm 100 3. & 67. 2. That God would give us the knowledge of himself, his Word, and Works; for we cannot glorify his name unless we know it. 2. Belief of his Word, that we and others may sanctify God in believing his Word how unlike soever, john 3. 33. Wherefore Moses and Aaron are said not to have sanctified the name of God, because they believed not, Numb. 20. 12. chose Abraham glorified God in believing, Rom. 4. 20. 3. Fearing the Lord alone, and not men; That the Lord be our fear, Esa. 8. 12, 13. 1 Pet. 3. 14, 18. 4. Humility, (for ourselves and others) without which we cannot glorify God, as it is meet, Psalm 115. 1. 2 Sam 7. 18. Psal. 8. 4, 5. & 144. 3. Luke 1. 48. 5. Patience, (arising from thence) whereby we do willingly submit ourselves unto the correcting hand of God, as Eli, 1 Sam. 3. 18. & Hezekiah, Esa. 39 8. 6. Thankfulness, that we may praise him for his benefits, more particularly where we are to hollow God's name, as well by praising it for the benefits we have received, as for his wonderful works in the Creation and government of the world, the Church especially. 7. Lips opened, and tongues tuned to speak of him with reverence, Psal. 51. 15. & 44. 1. & 45. 1. 8. A life so ordered, that men may say he is a holy God, who by his grace maketh us an holy people, Matth. 5. 16. 1 Pet. 2. 9 Tit. 2. 10. That according as we know the virtues of our good God; so the fruits of them may appear in ours, and all good people's lives, that so his name may be honoured and praised, and he may get glory by the godly conversation of us and others. What do we pray against in this Petition? We pray against all ignorance of holy things we should know, What things we here pray against. Host 8. 12. and against infidelity and want of good works, whereby God wants of his glory: we pray against all lofty and high things that hinder that God only cannot be exalted, Esa. 2. 11, 12, 13, 14, 15, 16. especially the pride of our hearts, which we are to confess and lament, Prov. 8. 13. Against all false religion and profaneness, impatience, unthankfulness, Rom. 1. 21, etc. those tongue-wormes of swearing, blasphemy, and unreverent speaking of God, Exod. 20. 7. Esa. 2. 11, 12, 13, 14, 15. Prov. 8. 13. together with all wickedness and ungodliness, whereby Gods Name is dishonoured. In a word, we pray that God would remove, and root out of our hearts, tongues, and lives, all such vices, by and for which his name is dishonoured, especially an evil and scandalous life, for which the name of God and his religion is evil spoken of in the world, Rom. 2. 23, 24. What doth this teach us? Our dulness is hereby condemned, who by nature are so ill-disposed to glorify God, and to use his name holily and reverently. What is to be considered in the second Petition? Let thy Kingdom come, The second Petition. Matth. 6. 10. Luke 11. 2. One of the means how to have the name of God sanctified, which is a dependence of the former Petition. What is the sum of this Petition? That God may reign in our hearts, and not sin; and that the Kingdom of our Lord jesus Christ both by the inward working of his Spirit, and also by the outward means may be enlarged daily, until it be perfected at the coming of Christ to judgement; that the Kingdom of sin and Satan being more and more abolished, Acts 26. 18. Col. 1. 13. Christ may now reign in our hearts by grace, Col. 3. 15, 16. and we with him for ever in glory, 2 Tim. 2. 12. What is meant here by Kingdom? That government which our Saviour Christ exerciseth; What is meant by Kingdom. first, in the world, then in the last day, both in the whole Church, and in every member thereof: For by the Kingdom of God we must understand here not so much that univerall sovereignty, which as Creator he exerciseth over all creatures, disposing them all to their proper ends for his glory, Esa. 5. 6. Psal. 95. 3, etc. as the spiritual regiment, Psalm 110. 2. 1 Cor. 15. 25. of the Church, and of all things, for the good of the Church: wherein God hath appointed Christ to be the King, Psalm 2. 6. Host 3. 5. the Saints his Subjects, Rev. 15. 3. the Word his Law, Job 22. 22. the Angels and all creatures his servants, Heb. 1. 6, the Ministers his Heralds, and Ambassadors, 2 Cor. 5. 20. Finally, the Devil's kingdom, Matth. 12. 26. that is, wicked Angels, and men enemies to the Kingdom of Christ, Luke 19 27. his footstool, Psalm 110. 1. How is this Kingdom said to come? 1. In regard of the means, What is meant by coming. where the word of the Kingdom is published, Matth. 12. 28. & 13. 19 Mark 4. 15. 2. In regard of efficacy, where from the heart obedience is yielded, Rom. 6. 17. 3. In regard of perfection, it hath these degrees. 1. Increase of grace in the time of this life, Matth. 13. 18. 2. The translation of blessed souls into heaven in the moment of death, Luke 23. 42, 43. 3. Finally, the full redemption of glorification of the Saints in soul and body in the life to come, Matth. 25. 34. What do we then desire concerning the kingdom of God in this Petition? We pray either for that he exerciseth in this world; or for that he exerciseth in the world to come, called the kingdom of glory. How many sorts are there in that kingdom he exerciseth in this world? Two: First, that he exerciseth over all men, and other creatures called kingdom of power: Secondly, that he exerciseth over all the Church called the kingdom of grace. What desire we of God concerning the government he exerciseth over all Creatures? That he would govern all the creatures, both in the natural course of things, and in the civil and domestical government of men, yea, in the rule of Devils themselves, in such sort as they may serve for the good of his Church, Psal. 97. 1. Mat. 6. 13. John 17. 2. What desire we concerning his government in the Church? That it may be here in this world enlarged, and that it may be accomplished in the last day, Psalm 112. 6. Isa. 62. 7. What do we desire for the enlargement of it in this world? That by Christ the head of the Church, God would govern his people to the perfect salvation of the elect, and to the utter destruction of the reprobate, whether open Rebels, or feigned hollow-hearted Subjects. What great need is there that we should pray for the kingdom of God? For that being taught, that we should pray that the kingdom of God may come, hereby we are put in mind of another kingdom of Satan and darkness, which opposeth strongly against his kingdom, Mat. 12. 24, 25. 2 Cor. 6. 14, 15, 16. Why do all men naturally abhor Satan, even to the very name of him? They do in words and show: but when they do his will, live under his laws, delight in his works of darkness, subject themselves to the Pope, and other his instruments; they are found indeed to love him as their father, and honour him as their Prince, whom in words they would seem to abhor: For as the same men are affirmed by our Saviour Christ to approach unto God with their lips, and to have their hearts far from him, Mat. 15. 8. so are they in their lips far from Satan, but near him in their hearts. What other oppositions are there against God's Kingdom? The flesh and the world, Gal. 5. 10, 17. What be the means we ought to pray for, that our Saviour Christ may govern his Church in this world thereby? Inward, and outward. What inward things do we pray for? That God would give his holy Spirit, as the chief and principal means, whereby our Saviour Christ gathereth and ruleth his Church, conveying his spirit of knowledge, and good motions into his people: And consequently, we pray against the motions and temptations of Satan, and of our own flesh. What are the outward things we pray for? The means whereby the Spirit is conveyed; namely, the Word, and the dependences thereof, the Sacraments and Censures. What pray we for concerning the Word? That it being the sceptre of Christ's kingdom, Mar. 1. 13. the rod & standard of his power, Psal. 110. 2. Isa. 11. 4, 10. Isa. 44. 4, 10. & called the Word of the kingdom, Mar. 1. 13. & the kingdom of heaven, Mat. 13. may have free passage every where, 2 Thes. 3. 1. and may be gloriously lifted up and advanced; and it only having place, all not agreeable thereunto, and all traditions and inventions of men may be rejected. What pray we for concerning the Sacraments? That as they are the Seals of God's promises, and the whole Covenant of grace, so they may be both ministered and received in that pureness and sincerity, which is according to his Word, and all false Sacraments and sacrifices put under foot. What pray we for concerning the Censures? That not only private persons, but the whole Church may be ruled by the line of God's Word, that so well doers may be advanced, and evil doers censured and corrected, according to the degree of their fault; and therefore, that all impunity or tyrannous tortures of conscience may be taken away. What further do we pray for? That God would furnish his Church with all such Officers as he approveth, that being endued with special gifts, may be both able and willing to execute their charge diligently and faithfully. What further desire you in this Petition? That where these things are only begun, they may be perfected; And that every Church may be polished and garnished, that Zion may appear in her perfect beauty, and so the jews may be called, and so many of the Gentiles as belong unto Christ, and the contrary enemies may be either converted or confounded. What do we pray for in respect of every member of the Church? Even as poor captives are always creeping to the prison door, and labouring to get off their bolts: so we out of a sorrowful feeling of the spiritual bondage we are in to Satan and sin, pray that the kingdom of Christ may come and be advanced in every one of our hearts, in justice, righteousness, peace and joy in the Holy Ghost, Rom. 14. 17. that as Kings unto God, we may subdue within us all those either opinions or affections that rise up and rebel against God. What then are the particulars concerning the kingdom of grace, that we do crave of God in this Petition? 1. That Satan's kingdom may be abolished, The particulars here prayed for, respecting the kingdom of grace. Acts 26. 18. the bands of spiritual captivity loosed, 2 Tim. 2. 26. Col. 1. 13. the power of corruption, that maketh us like well of our bondage, abated, Gal. 5. 24. the instruments of Satan's tyranny, as the Turk and Pope, and all such outlaws from Christ defeated, 2 Thes. 2. 8. 2. That it would please God to gather out of every part of the world those that belong to his election. 3. That God for the gathering of them, would raise up faithful and painful Ministers in every part of the world, where there are any which belong to his election. That all loiterers and tongue-tied Ministers being removed, Isa. 56. 10, 11. faithful and able watchmen may be set over the flock of Christ, Mat. 9 38. with sufficient encouragement of maintenance, countenance, protection, etc. and the word of God may be freely preached every where, 2 Thes. 3. 1. 4. That it would please God, with the blessing of his spirit, to accompany the word, so that it may be of power to convert those that belong unto him. 5. That it would please God every day more and more to increase the holy gifts and graces of his holy Spirit, in the hearts of those whom he hath already called effectually. 6. That the Lord by his word and spirit would rule in the hearts and lives of his Saints, Col. 3. 15, 16. making them also Kings in part, by overcoming the corruption which is in the world through lust. 7. That God would raise up godly and religious Magistrates, which should further and countenance his worship as much as in them lieth. 8. That the eyes of all men, especially Princes, may be opened to see the filthiness of the whore of Babylon, Rev. 17. 16. and the true beauty of pure Religion, and of the Spouse of Christ, Isa. 60. 3. 9 That God would banish and root out of his Church all those things which may hinder the proceeding of his kingdom in the hearts of those that belong unto him. 10. Finally, that he would finish the kingdom of grace, call his elect uncalled, Rom. 9 27. confirming such as stand, 2 Thes. 2. 17. raising the fallen, Jam. 5. 15, 16. comforting the afflicted, Isa. 61. 3. and hasten the kingdom of glory. What do we desire of God in this Petition concerning the Kingdom of glory, and our good in the world to come? 1. That God would be pleased to take us out of this sinful and conflicting life, 2. Respecting the kingdom of glory. into peace with Christ, and translate us unto the kingdom of heaven, Phil. 1. 23. 2. That the number of the elect being accomplished, the final dissolution of all things may come: That God would hasten the second coming of his Son to judgement for the elects sake, who with singular love and affection long for it, saying; Come Lord Jesus, come quickly, Rev. 22. 20. 2 Tim. 4. 8. that we and all his chosen may obtain full salvation, and enjoy the fruition of that glory prepared for us before the beginning of the world. 3. That God would get himself glory by the final confusion of his enemies. What are the words of the third Petition? Thy will be done in Earth as it is in Heaven, The third Petition. Mat. 6. 10. Luke 11. 2. What is the sum of this Petition? That God would grant us, that we may voluntarily and willingly subject ourselves unto him and his providence: That renouncing the will of Satan, and our own corrupt inclination, 2 Tim. 2. 26. 1 Peter 4. 2. and rejecting all things that are contrary to the will of God, we may do his will, not as we will, nor grudgingly, but readily, Psalm 119. 60. and heartily, Col. 3. 23. following in our measure the example of the Angels and Saints that are in heaven, Psalm 103. 20. Finally, that obedience may be given to Christ, in ruling us until we be as the holy Angels. What is meant by this word [Thy.] Hereby we exclude all wills opposed to, or divers from the will of God; whether the will of Satan, 2 Tim. 2. 26. or our own, 1 Peter 4. 2. naturally corrupt and enthralled to Satan; yea, whatsoever unlawful intentions or desires, repugnant to the will of God, 2 Sam. 2. 7. James 4. 15. For when we pray for obedience to Gods will, we pray that all wills of wicked Angels, Zach. 3. 2. and men, Psal. 140. 8. as contrary to the will of God, may be disappointed. We desire also the suppression of our own will, as that which being prone to all sin, as a match to take fire, is naught and repugnant to the will of God, so far are we from having any freewill naturally to do that which is good, Psalm 86. 11. & 119. 37, Gen. 6. 5. & 8. 21. Rom. 8. 6. & 7. 24. which we must bewail both in ourselves and others, 2 Pet. 2. 7. Ezek. 9 4. freely acknowledging that we cannot of ourselves do the will of God, but by his assistance, and desiring grace that we may obey his will, and not the lusts of our flesh. How manifold is the will of God? Twofold, Deut. 29. 29. 1. His secret and hidden will, whereof the Scripture speaketh thus, If so be the will of God, 1 Pet. 3. 17. whereunto are to be referred his eternal counsel, the events of outward things, Pro. 27. 1. times and seasons, etc. Acts 17. 1. 2. His manifest will, which is revealed and made known unto us in the Word, both in his promises, which we are to believe, and in his precepts and commandments, which (as conditions of obedience in way of thanksgiving annexed unto the promises) we are to perform. What will are we to understand in this petition? Not so much that part which God keepeth secret from us, as that part thereof which he hath revealed in his Word, wherein is set down what we ought to do, or leave undone. How doth that appear? 1. Because it is unlawful to search or inquire into the secret will of God, and impossible for man to know it until it come to pass; whereas to the doing of this will knowledge is requisite. 2. No man can resist or withstand Gods secret will, neither is it any thank for us to accomplish it, Acts 4. 28. 3. There are no promises for performing the secret will of God, seeing a man may do it and perish, as Pilate, etc. 4. God proposeth many things in his secret will, for which it is not lawful for us to pray. What then must we especially pray for in the secret will of God? That when God bringeth any thing to pass by his secret will, which is grievous to our natures, we may with patience and contentment submit our wills to his will, Acts 21. 14. What do we ask of God in this petition concerning his revealed will? 1. That we may know his will, without the which we cannot do it. 2. That we may do all his will being known, and show ourselves obedient to our heavenly Father and Lord. 3. That he would bestow upon us the gifts and graces of his Spirit, that so our hearts being by grace set at large, strengthened, and directed, Psal. 119. 32, 36. we may be enabled to do his will. 4. That he would remove from us all things that shall hinder us from knowing his will, and putting it in execution; as ignorance of the revealed will of God, Psal. 119. 18. rebellion, disobedience, murmuring, etc. 1 Sam. 15. 22, 23. all pretences, and dispensations, or powers, presuming to dispense with the will of God. In a word, that so many as are subjects in the kingdom of Christ may do the duty of good subjects, and be obedient to the revealed will of God, seeking his kingdom and his righteousness, Matth. 6. 33. so that there is a mutual relation of this petition to the former, where we pray that God may rule; as here, that his rule may be obeyed. What understand you in this petition by Doing? Not a good intent only in the heart, or profession of obedience in word and pretence, Matth. 21. 30. but an actual and thorough performance of what is required of us, james 1. 25. And therefore we pray here, that the will of God may not only be intended and endeavoured, but also accomplished, although it be with grief and smart, Phil. 2. 13. Acts 20. 24. What is here meant by earth and heaven? By earth, those that are in earth, and by heaven, those that are in heaven: For here we propound to ourselves the patterns of the Angels and blessed souls, who being freed from all mixture of corruption, do in their kind perfectly obey God, Psal. 103. 20, 22. whereby we learn that our obedience should be done most humbly, willingly, readily, cheerfully, and wholly, (not doing one, and leaving another undone) even as the will of God is done by the Angels, Matth. 18. 10. who therefore are set forth winged, to show their speediness, Esa 6. 2. and round footed, to express their readiness to all and every commandment of God, Ezek. 1. 7. But seeing we are sinful, and the Angels holy, how can we imitate them? We desire to imitate them in the manner, though we know we cannot equal them in measure and degree of obedience: and hereby we are taught that we should endeavour to the like holiness, and so grow therein daily more and more till we be like unto them; not that we can perform it to the full as they do. As also in this regard God himself saith, Be ye holy as I am holy, Leu. 11. 44. 1 Pet. 1. 16. and yet it were absurd to say or think, that any man could come to the holiness of God, whose holiness he is commanded to follow: And this answereth to our desire of hastening the Lords coming in the former petition. What then do we desire here for the manner of performance of Gods will? That we may after the heavenly pattern afore mentioned, willingly, without constraint or repugnancy, Psalm 110. 3. speedily, without delay, Psal. 119. 60. sincerely, without hypocrisy, Deut. 5. 28, 29. fully, without reservation, Psal. 119. 6. and constantly, without intermission, Psal. 119. 112. believe the promises of mercy, and obey the precepts of holiness: and so all unwilling, and by law only enforced obedience is here condemned, and we enjoined to perform our service with delight, joy, and alacrity. Thus far of the three first Petitions, for things concerning God. To come to the three latter that concern ourselves, The three last Petitions. and our neighbour; what are we generally to note in them? 1. The order and dependence they have from the former three concerning God; whereby we are taught that there is no lawful use of these Petitions which follow, or any of them; unless we first labour in the former Petitions concerning the service of God. For we are then allowed, and not till then, (Luke 17. 7, etc.) to seek good things for ourselves, when we have first minded, and sought those things that concern the glory of God; because unto godliness only the promises of this life and that which is to come are entailed, 1 Tim. 4. 8. What further? That as in the former the word [Thy] did only respect God, so in these following by these words [our and us] we learn to have a fellow-feeling of the miseries and necessities of others; and therefore in care to pray for them, which is one trial of the true spirit of prayer. Is there any thing else common to them all? That in all these Petitions under one thing expressed, other things are figuratively included, and under one kind all the rest, and all the means to obtain them are comprehended, as shall appear. How are these Petitions divided? The first concerneth man's body, and the things of this life: the two last concern the soul, and things pertaining to the life to come. For all which we are taught to depend on God; and namely according to the order observed in the Creed, (called the Apostles) 1. On the providence of God our Father the Creator for our nourishment, and all outward blessings. 2. On the mercies of Christ our Saviour for pardon of our sins. 3. On the power and assistance of the holy Spirit, our sanctifier, for strength to resist and subdue all temptations unto evil. What observe you out of the order of these Petitions? That we have but one Petition for outward things, as less to be esteemed: but for spiritual things two, as about which our care is to be doubled, Matth. 6. 33. to teach us how smally earthly things are to be accounted in regard of heavenly: and therefore that our prayers for the things of this life should be short, and further drawn out for the things that belong to the life to come. Why then is the Petition for the temporal things put before the Petitions for spiritual? The first place is given to outward things, not because they are chiefest, but because, First, it is the manner of the Scriptures, commonly to put things first that are soon dispatched. Secondly, that outward things may be helps to enable us to spiritual duties, (Gen. 28. 20. 21.) and that in having aforehand earthly things, we may be the more ready and earnest to entreat for heavenly things: so our Saviour Christ healed the bodily diseases, to provoke all men to come unto him for the cure of the spiritual. Thirdly, that outward things may be as steps or degrees, whereby our weak faith may the better ascend to lay claim and hold on spiritual graces, (Acts 17. 27, 28.) That by experience of the smaller things we may climb up to higher; whereby their hypocrisy is discovered, which pretend great assurance of forgiveness of sins, and of their keeping from the evil one; whereas they are distrustful for the things of this life. Fourthly, God hath a consideration of our weakness, who are unapt to perform any duties, or service to God, if we want the things of this life, and that which is requisite to sustain and suffice nature. To proceed in order: what are the words of the fourth Petition, which concerneth the things of this life? Give us this day our daily bread, The fourth Petition. Matth. 6. 11. Luke 11. 3. What is the sum of this Petition? That God would provide for us competent means, and such a portion of outward blessings, as he shall see meet for us, Prov. 30. 8. not only for our necessities, but also for Christian and sober delight, according to our calling, and his blessing upon us. Likewise, that he would give us grace to rely ourselves upon his providence, for all the means of this temporal life, and to rest contented with that allowance which he shall think fit for us, Phillip 4. 11, 12. What is meant by Bread? What meant by (Bread.) All outward things, serving both for our necessity, and sober delight, Prov. 27. 27. & 31. 14. as health, wealth, food, physic, sleep, raiment, house, etc. together with all the helps and means to attain them; As good Princes, Magistrates, peace, seasonable weather, and such like; As also the removal of the contrary, as war, plague, famine, evil weather, etc. And the blessing of God upon these creatures which he bestoweth upon us. What is here to be observed? That we must desire bread, not Quails, or other delicates, not riches and superfluity, James 4. 3. Num 11. 4, 5, 6. but a proportion of maintenance, credit, liberty, etc. convenient for us, Prov. 30. 8. 1 Tim 6. 8. and that with condition, if God shall see it good for us, or so be his good pleasure, Mat. 8. 2. James 4. 15. 2 Sam. 7. 27. which exception is a caution proper to this Petition for outward things. What need is there of ask these things? The frailty of our nature, not able to continue in health scarce one day without these helps, and as it were, props to uphold this decayed and ruinous cottage of our mortal bodies, less able to forbear them then many beasts: for seeing there were a necessary use of our meat in the time of innocency, the necessity by our fall is much greater. What learn you from the word [Give?] First, What meant by (Give) that from God all things come, Psal. 104. 27, 28, 29, 30. Acts 14. 17. which we are ready to ascribe either to the earth called the nurse, or to our money wherewith we buy them, or to our friends that give them us: As if we should look upon the Steward only, and pass by the Master of the Family; or upon the breast that giveth suck, and neglect the nurse or bottle we drink of, and pass by the giver. What next? That although in regard of our labour, or buying any thing, it may be called ours, yet we say, Give Lord, both because we are unable by any service or labour to deserve the least crumb of bread, or drop of water, (much less the kingdom of heaven and salvation) at the hands of God, Luke 17. 10. Gen. 32. 10. and because our labour and diligence cannot prevail without God's blessing. What learn you further? That seeing God giveth to whom he will, and what he will, we learn to be content with whatsoever we have received: Moreover, to be thankful for it, seeing all things in regard of God are sanctified by the Word, and in regard of ourselves, by prayer and thanksgiving, 1 Tim 4. 5. And last of all, not to envy at other men's plenty, being it is Gods doing, Matth. 20. 15. What reason is there, that they should pray for these things of God, which have them already in their Garners, Cellars, etc. in abundance? Very great. Because, 1. our right unto the creatures being forfeited in Adam, we having now nothing to plead, but only God's Deed of gift made unto us in Christ the second Adam, and heir of all things, in whom, and with whom, all things are conveyed to us, Psalm 8. 7, 8, 9 Heb. 1. 2. Rom. 8. 32. 1 Cor. 3. 22. so that although we possess them, yet are we not right owners of them but by faith, which is declared by prayer for them. 2. The things we do possess we may easily a hundred ways be thrust from the possession of them before we come to use them, according to the proverb, that many things come between the cup and the lip, 1 Sam. 30. 16, 17. Dan. 5. 5. 2 Kings 7. 17. 3 Although we have the use of them, yet will they not profit us, neither in feeding nor clothing us, unless we have the blessing of God upon them; yea, without the which they may be hurtful and poisonable unto us, Esa. 3. 1. Hag. 1. 6. Prov. 10. 22. Dan. 1. 13, 14, 15. Psal. 78. 30, 31. By all which reasons it may appear, that the rich are as well to use this petition as the poorest, praying therein not so much for the outward things, as God's blessing upon them. Why do we say, Give us. Give us? Hereby we profess ourselves Petitioners for all men, especially the household of faith; that for the most part every one may have sufficient, and where want is, others may be enabled to supply it out of their abundance, 2 Cor. 8. 14. Why do we say, This day. This day, or, For the day? That we are to pray for bread for a day, and not for a month, or year, etc. it is to teach us to restrain our care, that it reach not too far▪ but to rest in God's providence and present blessing, and therefore not to be covetous, Exod. 16. 19, 20, 21. Pro. 30. 8. So that hereby we profess the moderation of our care, and desire of earthly things, Matth. 6. 34. with our purpose every day by labour and prayer to seek these blessings at the hands of God. Is it not lawful to provide for children and family? Yes verily; not only lawful, but also needful, Gen. 41, 34, 35. Acts 11. 28. 29. 2 Cor. 12. 14. 1 Tim. 5. 8. But here our affections are only forbidden to pass measure, as to have a carking and troubling care, seeing the vexation of the day is enough for itself, Matth. 6. 34. but commit our ways unto the Lord; and to roll our matters upon him who will bring them to pass, Psalm 37. 5. Prov. 16. 3. Why is the Bread called ours, seeing that God must give it us? To teach us, Out. that we must come unto it by our own labour, Gen. 3. 17. Psalm 128. 1. 1 Thes. 4. 11. In which respect, he that will not labour, should not eat, 2 Thes. 3. 8, 9, 10. For it is called our bread, which cometh to us by the blessing of God on our lawful labours, 2 Thes. 3. 12. so that neither God nor man can justly implead us for it. What is the reason of the word daily? By daily bread, Daily. or bread instantly necessary, or such as is to be added to our substance; we understand such provision, and such a proportion thereof, as may best agree with our nature, charge, and calling, Pro. 30. 8. For this word in the Evangelists, Matth. 6. 11. Luke 11. 3. and in the proper language of the Spirit of God is the bread fit for me, or agreeable to my condition; Which is an especial lesson for all estates, and callings, to keep them within their bounds; not only of necessity, but of Christian and sober delight, and not to ask them for the fulfilling of our fleshly desires, Psalm 104. 15. john 12. 3. Prov. 30. 8. 1 Tim. 6. 8. Rom. 13. 14. jam. 4. 3. Hereby also we are taught, that every day we must require these blessings at God's hands. What do we then beg of God in this Petition? 1. That it would please God to preserve this mortal life of ours, What we beg in this Petition. so long as he seeth good in his wisdom that it maketh for his glory, and our good. 2. That he would bestow upon us all good things, needful for the preservation of this life. 3. That he would give us care and conscience to get those needful things by lawful means: which condemneth: First, those that use wicked and unlawful means towards men. Secondly, those that go to the devil. 4. That he would give us grace to use painfulness and faithfulness in our calling, that labouring with our hands the thing that is good, we may eat our own bread, Ephes. 4. 28. 2 Thes. 3. 12. 5. That we may add unto our labour prayer, (that it would please God to bless our labours in getting those things) and thanksgiving, (for them being gotten) as whereby on our part all God's blessings are assured and sanctified unto us, 1 Tim. 4. 4, 5. 6. That we may put our confidence not in the means, but in God's providence, and contain ourselves within the care for the means, leaving events unto Gods only disposition, Phil. 4. 6. Psal. 37. 5. 7. That it would please God to give us faith and grace, aswell in want as in abundance, to depend on his providence for outward things, Phil. 4. 12. 8. That we may be contented with, and thankful for that portion of temporal blessings, which it shall please the Lord to measure out unto us as his gift, Heb. 13. 5. Psal. 16. 6. not envying such to whom he giveth more. So much of the Petition for things belonging to this life: What do we desire in those two which belong unto the life to come? Perfect salvation, standing in the deliverance from the evils passed, contained in the former, and those to come, comprised in the latter: By the former we pray for justification, and by the latter for sanctification. To begin then with the former: What are the words of the fifth Petition? And forgive us our debts, The fifth Petition. as even we forgive them that are debtors unto us, Mat. 6. 12. Luk. 11 4. Where we are to observe: 1. The Petition for the forgiveness of our sins. 2. The reason added for the confirmation thereof, or a reason of the persuasion that they are forgiven. What is the sum of this Petition? That we may be justified, and be at peace with God, that God giving us a true knowledge and feeling of our sins, would forgive us freely for his Son's sake, and make us daily assured of the forgiveness of our sins, as we are privy to ourselves of the forgiveness of those trespasses which men have offended us by, Job 33. 24. Psal. 35. 3. Jer. 14. 7. Col. 3. 13. What is meant here by debts? The comparison is drawn from debtors, What is meant by debts. which are not able to pay their creditors, to whom all we are compared, for that we have all sinned; Therefore by debts we must understand sins; (as Saint Luke expoundeth the metaphor) and that not in themselves, as breaches of the Law of God, (for who would say that we owe, and are to pay sin unto God?) but with respect to the punishment, and satisfaction due to God's justice for the offence of sin: For our debt being properly obedience, whereto we are bound under penalty of all the curses of the Law, especially eternal death, Rom. 8, 12. 13. 18. Gal. 5. 3. we all in Adam forfeited that bond whereby the penalty became our debt, and is daily increased in us all by sinning, Luke 13. 4. Mat. 18. 24, etc. Rom. 6. 23. What learn you from hence? Here hence two things are employed: One, a frank and humble confession, that we have sinned both originally and actually; Another, that there is no power in us to make satisfaction for our sins. What use is there of Confession? Great, for that we have naturally a senselessness of sin: or else, being convinced thereof, we are ready to lessen it and make it light; the contrary whereof appeareth in the children of God, 1 John 1. 8, 9 Psal. 32. 3, 4. Prov. 28 13. Job 31. 33. 1 Sam. 15. 19, 20. Psal. 51. 3, 4, 5, 6. Acts 22. 3, 4, 5. 1 Tim. 1. 13, 15. How can a man confess his sins, being not known, and without number? Those that are known we must expressly confess, and the other that are unknown, and cannot be reckoned generally, Psal. 19 12. How appeareth it that we are not able to pay this debt? Because by the Law as an obligation every one being bound to keep it wholly and continually, Deut. 27. 26. Gal. 3. 10. so that the breach thereof even once, and in the least point, maketh us debtors presently, (as having forfeited our obligation) there is no man that can either avoid the breach of it, or when he hath broken it, make amends unto God for it, considering that whatsoever he doth after the breach, is both imperfectly done, and if it were perfect, yet it is due by the obligation of the Law, and therefore cannot go for payment, no more than a man can pay one debt with another. What doth it draw with it, that causeth it to be so impossible to be satisfied? The reward of it, which is everlasting death both of body and soul, Rom. 6. 23. the greatness and also number whereof is declared by the parable of ten thousand talents, which no man is able to pay, being not able to satisfy so much as one farthing. But are we not able to satisfy some part of it, as a man in great debt is sometime able to make some satisfaction, especially if he have day given him? No: and therefore we are compared to a child new borne, red with blood, and not able to wash himself, nor to help himself, Ezek. 16. 4, 5. And to captives close shut up in prison and fetters, kept by a strong one, Luke 4. 18. Matth. 12. 29. so that there is as small likelihood of our deliverance out of the power of Satan, as that a poor Lamb should deliver itself from the gripes and paws of a Lion. What is the means to free us from this debt? By this petition Christ teacheth us, that being pressed with the burden of our sin, we should flee unto the mercy of God, and to entreat him for the forgiveness of our debt, Matth. 11. 28. Esa. 55. 1. even the cancelling of our obligation, that in Law it be not available against us. In which respect the preaching of the Gospel is compared to the year of jubilee, when no man might demand his debt of his Brother, Luke 4. 19 How shall we obtain this at God's hands? By the only blood and suffering of Christ, as the only ransom for sin: contrary to the Papists, who confessing that original sin is taken away by Christ in Baptism, do teach that we must make part of our satisfaction for our actual sin, and therefore some of them whip themselves, as if their blood might satisfy for sin, which is abominable to think. What do you then understand here by forgiveness? Such remission as may agree with God's justice, which will not endure him to be a loser, wherefore it is forgiveness of us by taking payment of another, Job 33. 24. even of our surety jesus Christ in our behalf, 1 John 2. 2. What mean you by saying, Us, and Ours? We include with ourselves in this petition as many as are in Christ enabled by a true faith to lay hold on him, and to plead his payment and satisfaction, Psal. 130. 7, 8. & 51. 18. Do we here pray for the sins of this day, as before for the bread of this day? Not only for them, but also for all that ever we have done at all times before, to the end that we might be the further confirmed in the assurance of the remission of all our sins. What is further to be considered in this Petition? That as in the former by Bread more was understood, so here under one part of our justification, to wit, the remission, or not imputation of sins unto death, by means of the satisfaction of Christ's sufferings, we do also conceive the other part, which is the imputation of his holiness unto life eternal, as employed under the former, and inseparably annexed thereto. For as Christ hath taken away our sins by suffering, so he hath also clothed us with his righteousness, by fulfilling of the Law for us, Dan. 9 24. 2 Cor. 5. 21. What do we then ask of God in this Petition? Six things, viz. 1. Grace, What we ask of God in this fifth petition. feelingly to know, and frankly and tremblingly to confess, without excuse or extenuation, the great debt of our sins, Psal. 51. 3. and our utter inability to satisfy for the same, or for the least part thereof, Psal. 103. 3. & 142. 2. 2. That God would bestow upon us Christ jesus, and for his sake remove out of his sight all our sins, and the guilt and punishment due unto us for the same. 3. The power of saving faith, Luke 17. 5. to lay hold on the meritorious sufferings and obedience of our Lord jesus Christ, unto our full justification, Esa. 53. 5. 4. The Spirit of prayer, that with grief and sorrow for our sins we may crave pardon for our sins, and increase of faith, Zach. 12. 10. Mark 9 24. 5. An assurance of the forgiveness of our sins by the testimony of the Spirit of Christ, Rom. 8. 15, 16. and exemplifying and applying the general pardon of sins once for all granted unto us at our conversion, unto the several sins and debts of every day and moment of our life. 6. We pray for remission of sin, not as intending ourselves to undergo the punishment, or any part thereof, Jer. 14. 7. But chose, that the whole debt (which is properly the punishment, as hath been showed) may be accepted at the hands of Christ our Surety, and we fully discharged and acquitted, so that nothing may remain on our account, but the righteousness of Christ, Psal. 3. 8, 9 whereby the favour and kingdom of God is purchased for us. So much of Petition: What is set down in the reason? A true note to certify us whether our sins are forgiven us or not, The reason of the petition. by that we forgive, or not forgive others, that have offended us. Doth this reason bind God to forgive us? No otherwise then by his gracious and true promises, this being a necessary consequent and fruit of the other, and not a cause. For when we say, As we, or for we also forgive, etc. we argue with the Lord, not for merit, but from the model of God's grace in us, Matth. 6. 14, 15. which being incomparably inferior to the mercy and love of God; and yet disposing us to forgive and let fall (in regard of hatred or private revenge, (Rom. 12. 19) any wrongs and injuries of our brethren against us, may both stir up the compassion of the Lord towards us his children, Neh. 5. 19 and assure us of the attaining of this our request, james 2. 13. And therefore that we may not be destitute of so important an argument, Mark 11. 25. 1 john 3. 14. both to plead for mercy with God, and to assure ourselves of success, we desire of God a portion of that mercy which is so abundant in him, that we may be tenderly affected one towards another, forgiving one another, even as God for Christ's sake forgiveth us, Eph. 4. 32. Col. 3. 13. But seeing God alone forgiveth sins, Matth. 9 2. Mar. 2. 7. job 14. 4. Esa. 43. 25. here understood by the word Debt: How is it said that we forgive sins? We forgive not the sin so far as it is sin against God: but so far as it bringeth grief and hindrance unto us, we may forgive it. Are we hereby bound to forgive all our Debts? No verily; we may both crave our debts of our debtors; and if there be no other remedy, go to Law in a simple desire of justice; (yea in lawful war we may kill our enemies, and yet forgive them) being free from anger and revenge; yet so, that if our Debtors be not able to pay, we are bound in a duty to forgive them, or at least to have a conscionable regard of their inability. How is this reason drawn? From the less to the greater, thus: if we wretched sinners upon earth can forgive others, how much more will the gracious God of heaven forgive us? Matth. 5. 7. & 6. 14, 15. if we having but a drop of mercy can forgive others, how much more will God, who is a sea full of grace? 1 john 2. 10. & 3. 14. especially when we by forgiving sometimes suffer loss: whereas from God by forgiving us nothing falleth away. Wherein appeareth the inequality between our debt unto God, and man's debts unto us? First, in the number; our debts to God being compared to ten thousand; men's debts to us, to one hundred. Secondly, in the weight; our debts to God being compared to ten thousand Talents, men's debts to us to an hundred pence. How riseth this great inequality in the weight? From the great inequality between God and man: for if to strike a King be much more heinous then to strike a poor boy; what is it then to strike God, who is infinitely greater than all the Kings of the earth? What is to be gathered out of this reason? That we should daily pray unto God, that he would mercifully work in us a merciful affection, and give us loving and charitable hearts towards all men, free from malice and revenge, and desirous of their salvation: And that as this is a testimony to our hearts, that God will forgive us, if we for his sake can heartily forgive such as have offended us: so on the other side, if we can show no favour unto others, we can look for none at the hands of God: And therefore to pray, without forgiving such as have offended us, were not only a mere babbling, but also a procuring of God's wrath more heavily against us: which condemneth the hypocrisy of many, which assuring themselves in great confidence of the forgiveness of their sins, yet cannot find in their hearts to forgive others; end so by mocking the Lord, bring a curse upon themselves in stead of a blessing; seeing heart, and hand, and mouth should go together. What further learn we by this reason? That as our forgiveness is nothing, unless the danger of imprisonment be taken away, which inability of paying the debt doth draw with it: so it availeth us nothing to have our sins forgiven us of God, unless the punishment also be forgiven. Contrary to the Papists, who teach that sin and the guilt thereof is taken away by Christ, but that we must satisfy for the punishment of it: wherein they make God like unto those hypocrites, (here also condemned) who will seem to forgive, and yet keep a prick and quarrel in their hands, watching all occasions of advantage, which say, they will forgive, but not forget. So much of the former Petition belonging to the life to come: What are the words of the latter, which is the sixth and last Petition of the Lords Prayer? And lead us not into temptation, but deliver us from evil, The sixth Petition. Matth. 6. 13. Luke 11. 4. What is the sum of it? In it we pray for sanctification and strength against our sins; The sum of the sixth Petition. that sin may not only be pardoned unto us, but daily mortified in us, Rom. 6. 1, 2. and we either kept by the providence of God from temptations, Prov. 30. 8. 2 Cor. 12. 8. are preserved by his grace from being hurt thereby, 1 Cor. 10. 13. 2 Cor. 12. 9 and as we pray that by the power of God we may be strengthened against all tentations; so do we also pray, that by the same power we may be raised up to new obedience: For under one part of sanctification, that is the avoiding and mortifying of sin, is employed the other part also, which is ability unto new obedience, 2 Cor. 7. 1. Rom. 6. 11. What is here to be observed in regard of the order, that this Petition consequently followeth upon the former? That therefore to strengthen our faith for the obtaining of this Petition, we must be assured of the former; that seeing God hath forgiven us our sins, he will be pleased also to mortify our flesh, and quicken our spirit, which are the two parts of sanctification, and never severed from true justification. What learn you of this? That we cannot rightly desire God to forgive us our sins, unless we crave also power to abstain from the like in time to come, else our prayers is but babbling: so that here we would be stirred to pray for strength to avoid those sins whereof we craved pardon for before: So far is it that men should think that they are justified, when they have not so much as a purpose to leave their sin. For who being delivered from a great disease will return to it again, and not rather desire a Diet whereby he may escape it. Swine indeed after they are washed, and dogs after their vomit return, the one to their mire, the other to their vomit, Prov. 26. 1●. 2 Pet. 2. 22. As do also the Papists, who after auricular confession, being discharged in their opinion, will go to their sins afresh; but those that are truly washed by the blood of Christ, will never give themselves over to their sins again. If they cannot return to their vomit, what need have they to pray? Yes, very great, because God hath ordained prayer one means of keeping them from revolt, and they ought to be so much the more earnest in prayer, as they are more subject to be beaten and buffeted with tentations than others, Zach. 1. 11. Luke 11. 21. What learn you from hence? Much comfort in temptations, in that it is a token of God's favour, and of pardon of our sins, that we are subject to temptations. What other cause is there to pray, that we be not lead into temptation? For that the condition of them that are called to the hope of life, Of the temptations, and the cau●es why we must pray against them. will be worse than the state of those that never tasted of the good word of God, if they give themselves to evil; As a relapse in diseases is more dangerous than the first sickness was, John 5. 14. 2 Pet. 2. 22. Mat. 12. 43. May we pray simply and absolutely against all temptations? No verily: For first, the best men that ever were (yea, the Son of God himself) were subject to temptations. Secondly, all temptations are not evil, but some are trials of our faith and hope, and oftentimes make for our good: In which regard, they are pronounced blessed that fall into divers temptations; and therefore ought we not to pray simply and without exception to be delivered from them, James 1. 2. Deuter. 8. 2. & 13. 3. but only from the evil of them. What then do we pray for concerning them? That if the Lord will be pleased to take trial of the grace he hath bestowed upon us, either by afflictions or by occasion of temptation to sin offered us, that we be not given over to them, or overcome by them; but that we may have a good issue, and escape from them, 1 Cor. 10. 13. And that if either we must go under trouble, or offend the Lord, we may rather choose affliction then sin, John 36. 21. Why are they called Temptations? Because by them God trieth our obedience, and to notify our faith and patience, both to ourselves and others, whether we will follow him or not; and therefore we may be assured, that so often as we beat back, or overcome the temptations, we have as many undoubted testimonies of his love. What is here meant then by the word Temptation? Sin, and whatsoever things by the corruption of our nature are occasions to lead us into sin; as prosperity, adversity, etc. Prov. 30. 9 which otherwise simply are not to be numbered among these temptations we desire here to be delivered from. How many ways may a man be tempted? Three: 1. By God. 2. By Satan and his wicked instruments. 3. By a man's own corruption. How may God be said to tempt? How God tempteth us. Though God tempteth no man unto evil, as he is tempted of none, James 1. 13. yet sometimes he leadeth men into temptations of probation, Mat. 4. 1. & 6. 13. and that first by unusual probatory precepts, as when he commanded Abraham to kill his son, Gen. 22. 1, etc. Secondly, by sending an extraordinary measure of prosperity or adversity, Deut. 8. 16. Thirdly, by letting loose Satan (his band dog) to buffet and molest the godly, as Saint Paul, 2 Cor. 12. 7. or to seduce the wicked, as ahab's Prophets, 1 Kings 22. 22. Fourthly, by desertion, leaving men to themselves, whether for a time, Host 5. 15. as Ezechias in the business of the King of Babel's Embassage, 2 Chron. 32. 31. or utterly, as those whom he justly giveth up to their own lusts, Rom. 1. 26, 28. and the power of Satan, Acts 5. 3. How agreeth it with the goodness of the Lord, to lead thus into temptation? When all things are of him, and by him, it must needs follow, that the things that are done are provided and governed of him; yet in such sort, as none of the evil which is in the transgressor cleaveth unto him. But how can that be without stain of his righteousness? It is a righteous thing with God to punish sin with sin, and to cast a sinner into further sins, by way of just punishment. Therefore we desire God not to give us over to ourselves, by withdrawing his Spirit from us, as when men do delight in lies, he giveth them over to believe lies, 2 Thes. 2. 11. and for Idolatry, he justly punisheth them with corporal filthiness in the same degree, Host 4. 14. Rom. 1. 24. Now being naturally prone to sin, when by the just judgement of God we are left to ourselves, we rush into all evil, even as a horse into the battle, to whom we put the spurs, or as an Eagle flieth to her prey. May not earthly Magistrates thus punish sin? No verily, it were a cursed thing in Magistrates so to do: But God is above all Magistrates, who even for our natural corruption may justly give us over to all naughty affections. Why do the Papists say, and suffer us not to be led into temptation? In a vain and foolish fear of making God to be guilty of sin, if he should be said to lead us into temptation; and therefore they lay the Lords words (as it were) in water, and change his tongue, and set him to the Grammar School to teach him to speak, which teacheth all men to speak, whose folly is so much the greater, as it is the usual phrase of Scripture, Exod. 4. 21. & 9 16. 1 Kings 22. 20, 21, 22. Rom. 1. 24. 2 Thes. 2. 11. What inconvenience followeth upon this addition? Very great: For by this bare permission of evil, they rob God of his glory (working in the most things that are done of men) yea even of the best things, the doing whereof is attributed to his permission, Heb. 6. 3. May we not offer ourselves unto temptation as Christ did? In no wise: for he was carried extraordinarily by the power of his Godhead into the desert, to be tempted for our sakes, that in his victory we might overcome. What learn you of this? 1. That no godly man should choose his dwelling among those of a sinful profession: As a chaste man among stews, or a temperate man among drunkards, belly-gods, etc. 2. If we fall into such companies or occasions at unawares, as did joseph, Gen. 39 12. and David, 1 Sam. 25. 13. 22. that we pray God for his assistance, to carry ourselves godly, and in no wise to be infected by them. What is meant by [deliver us from evil?] This expoundeth the former, Deliver us from evil: What is meant by it. by a flat contrary; as thus, [lead us not into temptation] but pull us out of it, even when we fall into it by our own infirmity) and that with force: For by delivering, here is meant, a forcible rescuing of our nature, Rom. 7. 24. neither able nor willing to help itself out of these dangers. What doth this teach us? That men are deeply plunged into sin, as a beast into the mire, which must be forcibly pulled out, although a beast will help itself more than we can do ourselves, of ourselves; not that there is not a freedom and willingness in that which is well done, but as that force cometh from that which is without, so the grace cometh not from us, but from God; therefore the Church saith, Cant. 1. 4. draw me, we will run; and Christ, john 6. 44. No man can come to me, except the Father which hath sent me draw him: Whence we learn, that to have this desire of being drawn out, is a singular favour of God. What is God's hand to pull us out of this evil? The Ministry of his Word, whereby he frameth our wills through the power of his Spirit to yield to his work. What gather you of this? That we kick not at the Ministers for reproving our sins, seeing that they strive to pluck us out of the mire, but that we rejoice and yield to their exhortation. What is meant here by evil? First, What is meant by evil. that evil one, 1 john 5. 18, 19 Satan, (who pretendeth to have power over us;) and in him, all his instruments and provocations to sin. Then secondly, the effect of temptation, which without the special grace of God is extremely evil; to wit, sin and damnation, 1 Tim. 6. 9 Is not the Devil the author of all evil? Yes: he is the first author, but properly those evils are called his, which in his own person he suggesteth. From how many kinds of evils than desire we deliverance? From two: 1. The inward concupiscences of our hearts, which are our greatest enemies, james 1. 14, 15. 2. The outward, as the Devil and the world, which do work upon us by the former; and therefore if we can subdue the outward, these inward cannot annoy us. From what evil should we desire principally to be delivered? Those whereunto we are most bend, and naturally inclined, or wherein our Country especially, or our neighbours amongst whom we converse, do most delight. That we make the hedge highest, where Satan striveth most to leap over, Matth. 8. 28. who although he knoweth not our secrets, yet seeing by his subtlety and sharpness of discovering us even by a beck or countenance is very great, we must desire wisdom of God, to discern his temptations, and power also to resist them. Show now briefly, as you have done in the rest, what things we pray for in this last Petition? 1. That seeing we cannot be tempted without the will of God, What things we paray for in the sixth Petition. job 1. 10. nor resist without his power, 2 Cor. 12▪ 9 if it be his blessed will he would give us neither poverty nor riches, Prov 30. 8. nor any such thing as may endanger our spiritual estate, but remove those causes away which lead us into temptation. 2. That he would tie up Satan, and restrain his malice and power, 2 Cor. 12. 8. or else make us wise to know and avoid his stratagems, 2 Cor. 2. 11. and preserve us from the evil that is in the world, joh. 17. 15. and abate the power of the corruption that is within us, Rom. 7. 24, 25. 3. That in our trials (if he see good to prove us) he would keep us from charging him with any injustice, or hard measure, Job 1. 22. and that he would give us grace to behold his holy hand therein; and to make that holy use of them for which he hath sent them, Esa. 27. 9 4. That he would not take his holy Spirit from us in our trials: But always give us sustentation in our temptations, and to keep us from falling, and not suffer us to be overcome by the temptations, 1 Cor. 10. 13. Judas verse 24. 5. That leaving us at any time to our own weakness for our humiliation, he would graciously raise us up again with increase of spiritual strength and courage, Psal. 51. 12. 6. That he would keep us from all carnal security, from despair and presumption of his mercies. 7. That he would put an end to all trials, and to these days of conflict, in his own good time, treading Satan with his forces for ever under feet, Rom. 16. 20. 8. That he would increase and perfect the work of his grace in us, enabling us to every good work, Heb. 13. 21. and instead of temptation to the contrary, affording us all helps unto well-doing, and all things that may further us in holiness, as good company, godly example, holy counsels, and encouragements, etc. Hitherto of the Petitions: There remaineth the conclusion, containing both a thanksgiving, which is the second part of Prayer, and a confirmation of the former requests: what are the words of this close of the Lords Prayer? For thine is the kingdom, Conclusion of the Lords Prayer. and power, and the glory, for ever. Amen. Matth. 6. 13. Which words, though they be not repeated by St. Luke, yet are expressly mentioned by St. Matthew, and therefore causelessly, and without warrant omitted by the Church of Rome. What observe you therein? Their Sacrilege, who steal away this thanksgiving from prayer, as if it were no part of it; so that it is no marvel that in Popery all the whole body of their Doctrine is of the salvation of men, God's glory being buried in a deep silence. Whence is this form of thanksgiving drawn? Out of Daniel, 7. 14. and 1 Chron. 29. 10, 11, 12, 13. where David useth the like phrase of praising of God; but that which David enlargeth there, our Saviour shorteneth here; and yet comprehendeth the marrow of all. What is the sum thereof? That we ground our assurance of obtaining our Prayers in God from whom all things we ask do come, and to whom therefore all glory must return. What observe you in this? That Christ maketh this thanksgiving consisting in the praise of God to be a reason of all the Petitions going before: and therefore a further assurance of obtaining our suits: for so good men in praying for new blessings, do always join thanksgiving for the former. What do you here understand by [kingdom.] What is meant by Kingdom. God's absolute sovereignty and right over all things, 1 Chron. 29. 11. which answereth to the second Petition: and therefore this reason of God's right and authority over all, aught to move us to pray unto him, and to him alone, as to one that hath only right to any thing we have need of. What is meant by [power?] The omnipotency of God, What is meant by Power. whereby he is able to do all things, Luke 1. 37. That beside his right noted in the former word, he is also able to bring to pass whatsoever he will; both which concur in God, though not always in earthly Princes: which seemeth to answer unto the third Petition, and aught to give us encouragement to pray unto him, who is able to effect any thing we pray for according to his will, and to strengthen us to any thing which in duty we ought to do, although there be no strength in us. What is meant by [glory?] That due, What is meant by Glory. which rising from the two former of kingdom and power, doth rightly belong unto God, as following upon the concurrence of the other two. For if whatsoever we desire be granted unto us in that he reigneth powerfully; it is reason, that from the establishing of his kingdom and power, all glory and praise should return unto him again. Therefore hereby we do thankfully refer and return all good things to the honour and service of God that giveth them, Psalm 65. 1, 2. otherwise we have no comfort of our prayers: And it answereth to the first Petition, and aught to move us to pray unto him, and to assure us that our prayers are granted; seeing by our prayers duly made and granted, he is glorified: And it is one of the most powerful reasons, that the servants of God have grounded their confidence on, of being heard, that the name of God therein should be glorified. What mean you by the word [thine?] Hereby these Titles of Kingdom, What meant by Thine. Power, and Glory, are appropriated unto God, to whom they do belong, and all creatures excluded from fellowship with him in these Attributes. For howsoever, Kingdom, Power, and Glory, are communicated unto some creatures, (namely Kings, and Princes, Dan. 2. 37.) as God's Instruments, and Vice-gerents, Psalm 82. 6. yet God alone claimeth them originally of himself, and absolutely without dependence or control; others have them not of themselves, but as borrowed, and hold them of him as Tenants at will, Rom. 8. 15. Prov. 8. 25. Job 33. 13. What is meant by the words, [for ever, or for ages?] By ages he meaneth eternity, What meant by for ever. Dan. 2. 4. and thereby putteth another difference between the kingdom, power, and glory of God, which is eternal, without any beginning or end, 1 Tim. 1. 17. and that in Princes, whose kingdoms, powers, and glory fade. How is that a close of confirmation to our requests? Because we do not only in general ascribe Kingdom, Power, and Glory unto God, as his due; but also with respect to our prayers and suits, believing and professing, that he as King of heaven and earth hath authority to dispose of all his treasures, Rev. 3. 7. as omnipotent, is able to do exceeding abundantly, above all that we ask or think, Eph. 3. 20. Finally, as the God of glory, is interessed in the welfare of his servants, for the maintaining of the honour of his Name, Psal. 35. 27. and truth of his promise, Psalm 119. 49. Therefore there are here contained three reasons to move God to grant our Petitions. Because, First, he is our King, and so tied to help us who are his Subjects. Secondly, he hath power, and thereforefore is able to help us. Thirdly, the granting of our Petitions will be to his glory and praise; whereupon we firmly believe, that God the mighty and everlasting King, (1 Tim. 1. 17.) can, and for his own glory will grant the things we have thus demanded, Eph. 3. 20. Jer. 14. 7. Ezek. 36. 22. What is understood by this last word, [Amen.] Not only, So be it, as commonly men say, but also, so it is, or shall be, What is meant by Amen. as we have prayed, Rev, 22. 20, 21. For it is a note of confidence, and declaration of Faith, (without which our prayers are rejected) whereby we assure ourselves, that God will grant those things which we have prayed to him for. Why are we taught to conclude with this word? There being two things required in prayer: a fervent desire, James 5. 17. and faith, James 1. 6. which is a persuasion that these things which we truly desire, God will grant them for Christ's sake. This is a testimony both of our earnest affection of having all those things performed, which in this Prayer are comprehended; and the assurance of our faith to receive our desires; at least so far forth as God seeth good for us: And so hereby we do not only testify our earnest desire, that so it may be, but also express our full assurance that so it shall be as we have prayed, according to the will of God: and being already let in, Matth. 7. 8. by the key of faithful prayer, into the rich treasure of his mercies, we also set our seal, john 3. 11. in the word of faith, Amen. Is it lawful to use no other form of words, then that which is set down in the Lord's Prayer? We may use another form of words, Whether lawful to use any other form of Prayer. but we must pray for the same things, and with like affection as is prescribed in that Prayer. This form being so absolute, what need we use any other words in praying? Because as to refuse this form, savoureth of a proud contempt of Christ's ordinance: so to confine ourselves to these words alone, argueth extreme idleness in this duty, wherein variety of words is required for the pouring out of our souls before the Lord, Host 14. 3. and oftentimes according to the occasions, some one petition is more than the rest to be insisted on, and importuned, Mat. 26. 44. Wherefore our blessed Saviour hath commended this form unto us, as an excellent copy or lesson to be both repeated and imitated, or at least aimed at by us his Scholars, for which cause, both he himself, john 17. 10. and his Apostles, Acts 4. 24. are recorded to have prayed in other words, which yet may be referred to this. Finally, the liberty which the Lord affourdeth us is not to be abridged or despised, who admitteth all languages, words and forms agreeable to this pattern; whether read, rehearsed by heart, or presently conceived, 2 Chron. 29. 30. Psalm 90 & 92. in the titles, Numb. 10. 35, 36. so be it we pray both with spirit, and affection, and understanding also, 1 Cor. 14. 15. May there not then besides this Prayer of the Lord, be now under the Gospel a set form of Prayer in the Church? Yes verily, so that it be left at the liberty of the Church (not of private men without consent of the Church) to alter it. Wherefore is it necessary that there be a set form of Prayer? To help the weaker and ruder sort of people especially, and yet so as the set form make not men sluggish in stirring up the gift of prayer in themselves, according to divers occurrents, it being incident to the children of God, to have some gift of prayer in some measure, Zach. 12. 10 Remaineth there yet any thing necessary to be considered of Prayer? Something would be spoken of the kinds and circumstances thereof. What kinds are thereof Prayer? Prayer is either public or private, and both of them either ordinary or extraordinary, Acts 6. 4, etc. 1 Tim. 2. 12. Mat. 6. 6. Acts 10. 4. joel 2. 15. jonah 3. 6. What is public Prayer? It is prayer made of and in the Congregation assembled for the service of God, What public Prayer is. Psal. 84. 1, etc. What is private Prayer? It is that Prayer which is made out of the Congregation, What private Prayer is. and it is either less private, as when the whole Family, or private friends meet in that exercise, 2 Sam. 6. 20. Esther 4. 16. or more private, when either one of the members of the Family, Nehem. 1. 4, 5, 6. Gen. 25. 21. or some by reason of special duty they have jointly together made their prayers, 1 Pet. 3. 7. Is it not enough for every one in a Family to make prayers with the rest of the body of that Household? No, it is required also that we pray solitarily by ourselves, Math. 6. 6. For as every man hath committed special sins, which others in the Family have not, and hath special defects, and hath received special favours, that others have not: so in these regards it is meet that he should have a special resort unto God in Confession, Petition, and Thanksgiving. What is ordinary Prayer? It is that prayer which is made daily upon ordinary occasions, What ordinary prayer is. Psal. 55. 17. Dan. 6. 11. What is the extraordinary? That which is made upon special occasion, What extraordinary prayer is. or extraordinary accident falling out, by reason whereof it is both longer and ferventer, Psal. 119. 62. Acts 12. 5. Joel 2. 15. jonah 3. 6. Are the same persons always to keep the private extraordinary Prayers, that keep the public? No: not such persons as are under the commandment of others, unless it be public, or with consent of their commanders, Numb. 30. 13, 14, etc. What are the ordinary circumstances of Prayer? Gestures, Circumstances of prayer. Place, Time. What behaviour and gesture must we use in Prayer? We must use such holy behaviour, 1. Gesture. and comely gestures of body, as are beseeming the Majesty of God, with whom we have to deal, and so holy an exercise which we have in hand; namely, such as may best express and increase the reverence, humility, fervency and affiance, that aught to be in our hearts; as the bowing of our knees, Eph. 3. 14. lifting up of our hands and eyes to heaven, Lam. 3. 41. john 17. 1, etc. which yet are not always, or absolutely necessary, Luke 18. 13. so our hearts be lifted up, Psal. 25. 1. and 143. 8. and the knees of our conscience bowed before the Lord, Phil. 2. 10. and nothing done unbeseeming the company with whom we pray, and the kind of prayer. Is not the behaviour all one in every kind of prayer? No: In private prayer it sufficeth that we use such words, gestures, etc. as may express our reverence and faith towards God, 1 Cor. 14. 2. In public prayer our behaviour must be such as may also witness our communion one with another, and desire of mutual edification, 1 Cor. 14. 4. and verse 17. 40. When we pray by ourselves we have more liberty of words and gestures then in company, 1 Kings 18. 42. In extraordinary prayers the public must be done with open show of the affection, either sorrow or joy, Esa. 1. and 58. joel 2. 13. which in the private must be covert and secret, Matth. 6. 17. Where must we pray? Generally all places are allowed, Of the place of prayer. 1 Tim. 2. 8. the ceremonial difference of places being removed, john 4. 21, etc. and Christ our propitiatory every where present before us, Matth. 18. 20. Notwithstanding, according to the kinds before mentioned, the public place of resort for the worship of God best fitteth common prayers, Esa. 56. 7. joel 2. 17. and the private house or Closet is most convenient for private supplication, Matth. 6. 6. howsoever the sudden lifting up of the heart in secret unto God, may be as occasion is, without gesture, in any place or company, Neh. 2. 4. When must we pray? Continually, Of the time of prayer. as the Apostle enjoineth, 1 Thess. 5. 17. For the whole course of a Christian is a perpetual intercourse with the Lord, either suing for mercy, or waiting for the answer of his suits, or rendering thanks for graces received, Psal. 5. 3. Luke 2. 37. Nevertheless ordinarily the Sabbath among the days of the week, Psal. 92. Title, and morning and evening among the hours of the day, ibid. vers. 2. are to be preferred▪ whereto such time must be added wherein we enter into any business, Col. 3. 17. Pro. 3. 6. or receive any of the creatures or blessings of God, 1 Cor. 10. 31. 1 Tim. 4. 4, 5. Extraordinarily other days or hours must also be set apart for prayer, especially in cases requiring longer continuance therein, Psal. 55. 17. & 119. 62, 164. What circumstances are annexed unto such extraordinary prayer? An holy fasting or feasting, Of Fasting. 1 Cor. 7. 5. Zach. 8. 19 Neh. 8. 10. the one, to further our zeal in petition; the other, in thanksgiving. What mean you by Fasting? Not any natural abstinence, arising from sickness; nor medicinal, used to prevent or remove the same; nor civil, enjoined sometimes by authority, as in case of dearth; sometimes enforced by necessity, as in siege, 2 Kings 6. 25. seafaring, etc. nor yet moral, for subduing of carnal concupiscence, 2 Kings 25. 26, 27. 1 Cor. 9 27. and preservation of chastity, required (especially in some constitutions, 1 Cor. 9▪ 27.) by virtue of the seventh Commandment: But religious, joel 1. 14 that is referred to religious ends, for the furtherance of the special practice of repentance, and the enforcing of our prayers. Is fasting a good work? Fasting is not properly a good work, but an help, an assistance thereto, namely, to prayer. Whether is the outward exercise thereof a certain mark of a godly man? The Pharisees which fasted Luke 5. 33. came not to our Saviour Christ to learn of him, (48.) as the Disciples of John did, Matth. 9 14. although it were in weakness) but to discredit him, namely, to make the world believe that he was a belly-god, as the Church of Rome doth charge the children of God now, to open a school to all liberty of the flesh, following the steps of their old fathers the Pharisees. What is an holy Fast? What an holy Fast is. The chastising of our nature, and laying aside the delights of the senses for a time, Joel 2. 16. 1 Cor. 7. 5. to the end thereby to humble ourselves, and to make us more apt to prayer. Or more fully: Fasting is a religious abstinence commanded of God, whereby we forbear not only the use of meat and drink, but also of all other earthly comforts and commodities of this life, so far as necessity and comeliness will require, to the end that we being humbled and afflicted in our souls by the due consideration of our sins and punishment, may (grounded upon the promise of God) more earnestly and fervently call upon God, either for the obtaining of some singular benefit, or special favour we have need of, or for the avoiding of some special punishment, or notable judgement hanging over our heads, or already pressed upon us, Acts 16. 30, 31, 32. & 14. 23. 2 Chron. 20. Joel 1. & 2. 12. 16. Is there any necessity of this exercise of Fasting? Yes verily; in that it is necessary to humble ourselves under the mighty and fearful hand of God,; and to afflict our souls with the consideration and conscience of our sins, and the punishment due unto them; unto which this outward exercise of Fasting is a good aid: for howsoever the kingdom of God consisteth not properly in the matter of meat and drink, whether used or forborn, Rom. 14. 17. yet fasting, as an extraordinary help unto the chief exercises of Piety, hath the warrant and weight of a duty as well from precepts, as examples, both out of the old Testament, (Leu. 23. 27. etc. Joel 2. 22. Esa. 22. 12.) and the new, (Mat. 9 14, 15. Acts 13. 3.) And our Saviour Christ, Luke 5. 35. doth expressly say, that the time shall come when his Disciples shall fast: where both by the circumstances of the persons and of the time, the necessity of fasting is enforced. How so? By the persons, for that the Apostles themselves had need of this help of Fasting for their further humiliation; and by the time, for that even after the Ascension of our Saviour Christ, when the graces of God were most abundant on them, they should have need of this exercise. What is gathered hereof? That it is a shameful thing for men to say that Fasting is jewish, or Ceremonial. What do you gather, in that our Saviour would not have his Disciples to fast till after his Ascension? His singular kindness, in that he would not suffer any great trouble, or cause of Fast to come unto them, before they had strength to bear them, or were prepared for them. When is the time of Fasting? As oft as there are urgent and extraordinary causes of Prayer, Of the time of Fasting. either for the avoiding of some great evil, or notable calamity, 1 Sam. 7. 6. Est. 4. 16. or for the obtaining of some great mercy, or special benefit at the hand of God, Neh. 1. 4. Acts 10. 30. For in that our Saviour Christ teacheth, Luke 5. 34. that it must not be when he who is as it were the Bridegroom is with his Disciples, to furnish them with all manner of benefits they had need of: we are taught, that the time is, when any great calamity is hanging over us, or fall'n upon us, whereby the gracious presence of Christ is taken from us; or when there is any weighty matter to be taken in hand. What gather you hereof? That the fast of Popery is foolish, which is holden at set times, whether the time be prosperous, or not prosperous; whether the affairs be common or ordinary, or whether they be special or extraordinary. When then is this religious exercise of Fasting to be performed of Christians? When God calleth upon us for this duty by the occasions arising from his providence, and our own necessities, Matth. 9 15. What are those occasions, whereby the Lord calleth us to fasting? They are generally two, as hath been noted, viz. 1. Evils, which being felt or feared, we desire to remove, or prevent as sins, 1 Sam. 7. 6. 1 Cor. 5. 2. and the judgement of God for sin, Est. 4. 16. Jonah 3. 7. Mat. 17. 21. 2. Good things, spiritual, Acts 10. 30. or outward, Neh. 1. 4. which we desire to enjoy, and therefore do thus seek them, and prepare ourselves for the receiving of them. When is this Fast to begin and end? As in all holy rests, after preparation, Luke 23. 54. it is to begin in the morning of the day of the Fast, and to continue to the morning of the day following, Mark 16. 2. Luke 24. 1. It seemeth by this, that the Law of Fasting, will not suffer a man to sup the night of that day when the Fast is holden? The Fast is so long continued as hath been said; but so, as there be that refreshing whereby health may be preserved: for such as be sick or weak, are to take somewhat for their sustenance, thereby to be better able to serve God in the Fast, provided that they do not abuse this to licence of the flesh. Is it of necessity that the Fast should always begin in the morning, and continue until morning? No; It may be from morning to evening, Judges 20. 26. 2 Sam. 3. 35. or from evening till evening again, Leu. 23. 32. and according to the greatness of the affliction, the Fast is to be prolonged even to the space of three days, as appeareth by the examples of the jews, Est. 4. 16. & Paul, Acts 9 9 What are the kinds of Fasting? It is either public, Of the kinds of Fasting. or private. What is the public Fast? It is when for a general cause the Churches do fast, Of public Fast. viz. when the Governors and Magistrates, Joel 2. 15. stirred up by consideration of common sins, Neh. 9 1, etc. Calamity, Jonah 3▪ 7, 8. necessities, or business of great importance, do in the name of God blow the trumpet and call a solemn assembly, or assemblies: in which case he that obeyeth not, is culpable before God and man, Leu. 23. 29. And it is either more public, when all Churches fast generally; or else less public, when some particular Churches are humbled in fasting. What is the private Fast? When upon the view either of public causes, Of private Fast. considered of by such as are in Authority, Ezek. 9 4. Ezek. 13. 17. or of the like, but more private occasions, (as domestical or personal, etc.) a Christian is moved either with his family, or special friends, Zach. 12. 12. 1 Cor. 5. or by himself solatary, Matth. 6. 17. to humble himself before the Lord: for it is more or less private: less private, as when a particular house; more private, when a particular person is humbled in fasting. Is there any difference in the manner of holding of a public and private Fast? Yes: in a public Fast the sorrow and grief ought to be declared openly to the view of all, which ought to be covered as much as may be in the private Fast, wherein the more secrecy is used, the greater proof is there of sincerity, and hope of blessing: wherefore our Saviour Christ reproveth the private Fast of Hypocrites, that would outwardly appear to men to fast, and commandeth the contrary, Matth. 6. 16, 17. Whom doth God call to this exercise of Fasting? All Christians enabled by understanding and grace to judge, Who are to fast and aright to perform this weighty duty, Zach. 12. 12, etc. unless any be exempted by present debility, Matth. 12. 7. 1 Sam. 14▪ 29, 30. but differently, according to the divers occasions of fasting, and the kinds thereon depending, (whereof before hath been spoken.) May those that are under the government of their Parents, or Masters, fast without leave of them? No, but in the public all may fast. Are all persons meet for this exercise of fasting? By the unfitness of his own Disciples for it our Saviour Christ teacheth, that they that are meet for this exercise must not be Novices in the profession of the truth; no more than he that is accustomed with the drinking of old wine can suddenly fall in liking of new wine, Luke 5. 33. Is it so hard a matter to abstain from a Meals meat, and such bodily comforts for a small time, which the yovag sucking babes, and the beasts of Nineveh did, and divers beasts are better able to perform then any man? No verily, but hereby appeareth that there is an inward strength of the mind required, not only in knowing of our behaviour in this service of God, but also of power and ability to go under the weight of the things we humble ourselves for, which strength if it be wanting, the fast will be to those that are exercised in it, as a piece of new cloth sewed into an old garment, which because it is not able to bear the stress and strength of, hath a greater rent made into it then if there were no piece at all. What gather you hereof? That it is no marvel that where there is any abstinence and corporal exercise in Popery, yet that the same makes them nothing better, but rather worse, having not so much as the knowledge of this service of God, much less any spiritual strength and ability to perform it with. What then are the parts of a true Christian Fast? They are partly outward, Of the parts of a Christian fast. partly inward. 1. Bodily exercises, serving to the inward substances, 1 Tim. 4. 8. 2. An inward substance sanctifying the bodily exercise, and making it profitable to the users. What is the bodily exercise in fasting? It is the forbearing of things otherwise lawful and convenient, in whole or in part, for the time of humiliation, so as nature be chastised, but not disabled for service; and the delights of the sense laid aside, but yet without annoyance and uncomeliness. What are those outward things that are to be forborn during the time of fasting? First, food, Esther 4. 16. jonah 3. 7. from whence the whole action hath the name of Fasting; and the word doth signify an utter abstinence from all meats and drinks, and not a sober use of them, which ought to be all the time of our lives: Wherefore this outward exercise is thus described, Luke 5. 33. The Disciples of John and the Pharisees fast, but thine eat and drink. What is here to be considered? A charge upon Popery: For the greater sort of people amongst them, in the day of their Fast fill their bellies with bread and drink; and the richer sort, with all kind of delicates, (flesh, and that which cometh of flesh only excepted:) So that the fasting of the one and the other is but a fullness, and the latter may be more truly said to feast then a fast. It seemeth you make it unlawful for those that fast to eat any thing during their fasting. Not so: if for help of weakness the taking of meat be moderately and sparingly used, as before hath been observed. What other things are outward? The ceasing from labour in our vocations on the day of the Fast, Num. 29. 7. to the end we may the better attend to the holy exercises used in fasting; in which respect such times are called Sabbaths, Levit. 23. 32. The laying aside of costly apparel, or whatsoever ornaments of the body, and wearing of homely and courser garments, Exodus 33. 4, 5. Jonah 3. 5, 6. The forbearing of Sleep, Music, Mirth, Perfumes, etc. Dan. 6. 18. & 10. 2, 3. And this abstinence is required of all that celebrate the Fast: But of married persons there is further required a forbearance of the use of the marriage bed, and of the company each of other, 1 Cor. 7. 5. Joel 2. 16. What is the meaning of the abstinence from these outward things? By abstinence from meat and drink, by wearing of courser apparel, by ceasing from labour in our Callings, and by separation in married persons for the time, we thereby profess ourselves unworthy of all the benefits of this present life, and that we are worthy to be as far underneath the earth as we are above it: yea, that we are worthy to be cast into the bottom of hell, which the holy Fathers in times past did signify by putting ashes upon their heads, the truth whereof remaineth still, although the ceremony be not used. What is the spiritual substance of duty, whereto the bodily exercise serveth? It is an extraordinary endeavour of humbling our souls before the Lord, and of seeking his face and favour, Ezra 8. 21. wherein that inward power and strength whereof we speak is seen. Wherein doth it consist? 1. In the abasing of ourselves, Joel 2. 13. by examination, confession, and hearty bewailing of our own and the common sins, Ezra 9 3, 4. Neh. 9 1, 2, etc. Dan. 9 3, 4, 5, etc. 2. In drawing near unto the Lord by faith, Luk. 15. 18, 21. and earnest invocation of his name, jona. 3. 8. Esa. 58. 4. The former is grounded upon the meditation of the Law, and threats of God; the later upon the Gospel and promises of God touching the removing of our sins, and Gods judgements upon us for them. How agreeth this with the Popish Fast? It faileth in both parts: for in stead of humbling themselves, and afflicting their souls, they pride themselves, and lift up their minds, in thinking they deserve something at God's hands for their fasting; which is great abomination. Neither have they upon the days of their Fast any extraordinary exercise of prayer, more than upon other days; of all which it may appear how small cause they have to boast of their fasting, which in all the warp thereof hath not a thread which is not full of leprosy. What is required in our humiliation? Anguish and grief of our hearts, conceived for our sins, and the punishment of God upon us, for which we ought to be humbled in fasting: For the effecting whereof we are to set before our eyes, 1. The glass of God's holy Law, with the bitter curses threatened to the breakers thereof. 2. The examples of vengeance on the wicked. 3. The judgements now felt or feared of us. 4. The spiritual contemplation of our blessed Saviour, bleeding on the Cross with the wounds which our sins have forced upon him, Zach. 12. 10, etc. What is required in our drawing near unto the Lord by Faith? Not only fervently and importunately to knock at the gate of his mercy for the pardon of our sins, removal of judgements, and grant of the graces and blessings we need, Psal. 51. 1, 2, etc. verse. 14. & 112. 4. but also to make a sure Covenant with his Majesty, Nehem. 9 38. of renewing and bettering our repentance thence forward in a more earnest and effectual hatred of sin, and love of righteousness, Esa. 55. 7. Jonah 3. 8. What fruit or success may we look for, having thus sought the Lord? Who knoweth whether by this means we may stand in the gap, and cause the Lord to repent of the evil intended, and to spare his people? Joel 2. 14, 18, etc. jonah 3. 9, 10. At the least for our particular we shall receive the mark and mercy promised to such as mourn for the abominations generally committed, Ezek. 9 4, 6. together with plentiful evidence of our salvation, and assurance of the love of God towards us, Matth. 6. 18. Pro. 28. 13. 1 john 1. 9 strength against temptations, patience and comfort in afflictions, with all other graces plentifully vouchsafed (especially upon such renewing of acquaintance) by him who is the rewarder of all that come unto him, Heb. 11. 6. so that we need not doubt, but that as we have sown in tears so we shall reap in joy, Psal. 126. 5. and as we have sought the Lord with fasting and mourning, so he yet again will be sought (Ezek. 36. 37.) and found of us with holy feasting and spiritual rejoicing. What is an holy feasting? A comfortable enjoying of God's blessings, Of a holy feast. to stir us up to thankfulness and spiritual rejoicing: Or, (to describe it more largely) It is a solemn Thanksgiving unto God for some singular benefit (or deliverance from some notable evil, either upon us, or hanging over us) which he hath bestowed upon us, especially after that in fasting we have begged the same at his hand, Zach. 8. 19 Ezek. 9 ad 32. for this is a duty especially required for the acknowledgement of such mercies as we have by the former course obtained, Psal 30. 11, 12. & 50. 15. Esther 9 22. and so answering thereto, that from the one the other with due reverence may be conceived. What ought especially to be the time of this duty? The time that is nearest unto the mercy and benefit which we have received, Of the time of feasting. as we see in the story, Esther 9 where the jews that were in the country, and in the provinces, did celebrate their feast on the 14. day of the month Adar, because they had overthrown their enemies the 13. day before: and the jews in Sushan, because they made not an end of the slaughter of their enemies before the 14. day was past, they celebrated it the 15. day. Look 2 Chro. 20. 26. and that example of Jacob, checked for deferring the payment of his vow at Bethel. Wherefore ought we to take the time that is next the deliverance? Because we being most strongly and thoroughly affected with the benefit we receive the first time it is bestowed upon us, especially where there is not only a notable benefit befallen unto us, but thereby also we are freed from some notable evil that was upon us, or near unto us, we are then most fit to hold a feast unto the Lord. Why is the ordinance of a yearly Feast by Mordocheus rather commanded upon the day after the slaughter of their enemies, than the day of the slaughter? To set forth that rejoicing ought not to be so much for the destruction of our enemies, as that thereby we obtain peace to serve God in. Wherein doth this feast consist? The scope and drift of it is, In what an holy feast consisteth. to rejoice before the Lord, and to show ourselves thankful for the benefit received, not only in that we are delivered, but that we are delivered by prayer that we have made unto God, whereby our joy increaseth, and whereby it differeth from the joy of the wicked, which rejoice that they are delivered as well as we. How may that be best performed? Partly by outward and bodily exercises, and partly by spiritual exercises of godliness. What are the outward exercises? A more liberal use of the creatures, both in meat and apparel, then is ordinary. May we eat and drink on that day more than on others? No: the exceeding is not in the quantity of meat and drink, but in a more dainty and bountiful diet then ordinary, Neh. 8. 10. which yet is to be referred to the exercise of godliness, and therefore aught to be used in that moderation and sobriety, as men may be made more able thereunto; even as the abstinence in fasting is used to further humiliation of the mind, and affecting of the soul. What is the exercise of godliness? It is either in piety and duty unto God, or in kindness unto men. What is the duty unto God? To lift up our voice in thanksgiving unto him, as for all other his mercies, (whereof this benefit should cause the remembrance, as one sin causeth the remembrance of others, Psalm 51.) so for that present benefit; and for that purpose to call to remembrance, and to compare the former evils, which either we were in, or were near unto, with the present mercy, and every part of the one with the members of the other. What other duty of Piety is to be performed unto God? By a diligent meditation of the present benefit to confirm our faith and confidence in God, that he that hath so mightily and graciously delivered us at this time, will also in the same, or the like dangers, deliver us hereafter, so far as the same shall be good for us. What is the kindness we should show towards men? An exercise of liberality, according to our power, out of the feeling of the bountiful hand of God towards us. To whom must that be showed? To our friends in presents; and, as it were, in New-year's gifts, Rev. 11. 10. and portions to be sent to the poor and needy, Neh. 8. 10. What remaineth further of these holy Feasts? The sorts and kinds of them which are as before we have heard of Fasts; to which I refer the Reader. Hitherto of Prayer, and the extraordinary circumstances thereof, Fasting, and Feasting: what is a Vow? A solemn promise made unto God by fit persons of some lawful thing, Of Vows. that is in their choice and power to perform it. It is thought that Vows are Ceremonial, and not to pertain to the times the Gospel? There are indeed good, yea, excellent persons that think so, which carry so much the more a dislike of Vows, because they have been abused in Popery. Howbeit, it appeareth by the fifty Psalm, verse 14, 15. that it is a constant and perpetual service of God; as shall appear. What is the proper end and use of a Vow? It is twofold: First, Gen. 28 20. to strengthen and confirm our faith. Secondly, judg. 11. 30. 31. to testify our thankfulness unto God; 1 Sam. 1. 11. but no way to merit any thing at God's hand: So that whereas the exercise of a Fast is in adversity; and of a Feast in prosperity; the Vow may be in both. Who are the fit persons that may vow. Such as have knowledge, Who are to vow. judgement, and ability to discern of a Vow, and of the duties belonging to the performance of the same, Numb. 30. 6. Are all such bound to vow? Not simply all; for it is no sin not to vow, Deut. 23. 22. but those only, which either being in distress feel a want of feeling of God's assistance, thereby to strengthen their faith for neecessary aid: or they who being delivered from some necessary evil, or have received some singular good, where no vow hath gone before, should witness their thankfulness, Deut. 13. 21, 22. Numb. 30. 2. & 6. 2. etc. What have we herein further to consider? That the Vow must be of lawful things; else it is better not to pay the Vow, then to pay; as Herod and the forty mentioned in the Acts, 23. 14. And as the Munks, Friars and Nuns vow wilful poverty, perpetual abstinence from Marriage, and Canonical obedience, and the people pilgrimage. May we vow any thing which is lawful to be done? We may not vow any vile or base thing: As if a wealthy man should vow to give to the poor some small value far under his ability; for what either token of thankfulness can that be, or what comfort in his troubles can he take of the performance thereof? What have we secondly to consider? That the vow must be of such things as are in our choice to perform. What is to be vowed. How many ways fail men against this? Two ways: 1. In vowing that which we are not able to perform. 2. In vowing that which otherwise by the Law of God we are bound to perform. Who be they that vow that which they cannot perform? They are either they whose strength doth fail through the common frailty of all men (as those that vow perpetual continency) whose lets come from themselves; or they which cannot perform it, by reason of subjection unto others; as wives unto their husbands, children to their parents, servants to their Masters, etc. in whose power they are to perform their vows, or not to perform them, Numb. 30. 3, 4. Why may not a man vow such things as he is otherwise bound to do? For that they are due unto God without the service of a vow; and therefore it were a dalliance with God, to make show of some special and extraordinary service, where the common and ordinary is only performed, as if a man would present as a gift unto his Lord the rent of his own house due for the occupation thereof. What may we then lawfully vow? An increase of God's service; as to pray more often every day then ordinary is used; or to be more liberal to the poor, with some strain of our ability, building of Colleges, Almshouses, etc. What is the duty of those that have vowed? 1. To have a diligent care to perform their vows, The duty of those that have vowed. Eccles. 5. 3, 4. Deut. 23. 21, 22, 23. For if it be a reproachful thing to deal with God as with a man, it is more reproachful to deal worse with God, than we dare deal with any man. 2. Not to delay the performance of it, Eccles. 5. 3. For God corrected sharply in Jacob the deferring of the payment of his vows, Gen. 35. 1. 1. By his daughters deflowering. 2. By the rage and murder committed by his sons. Is the necessity of performing vows so great, that they may no ways be omitted? Not so: for to the performance of a greater duty, a man may omit his vow for a time, and after a time return, and be not a Vow-breaker: As the Rechabites for safety of their lives came and dwelled at jerusalem, notwithstanding a former vow, that they would not dwell in an house, Jer. 35. 9, 10, 11. and yet God witnesseth, that the vow was not broken thereby: so to help our neighbours in some present necessity, we may cease from any vowed duty at that time, and not sin; wherein the Papists greatly fail, who having vowed unlawfully, yet think they may not intermit their vows. If a man in vowing doth not consider sufficiently the greatness of the matter, may he not break that vow that he hath not so advisedly made? No, the vowing being otherwise lawful, that rashness is to be repent, but the vow must be kept. What have we to learn of all this? That we be advised in that we do, and not to inquire after we have vowed, to find some starting hole where to go out; but either not to vow at all, or if we vow, to have a good remembrance of it, and a diligent care in the due time to perform it, Prov. 20. 25. Having spoken of those good things which we do give unto God: Let us proceed to that which we do give unto our needy Neighbour: What is Alms? It is a duty of Christian love, whereby such as have this world's good, do freely impart to such as are in want, Of Alms. 1 john 3. 17. 1 Tim. 6. 17, 18. Mat. 5. 42. How can it be both a duty, and withal free? 1. That it is a duty, appeareth by many formal precepts touching this matter, Deut. 15. 7, etc. Heb. 13. 16. in that it is called our justice or righteousness, Psal. 112. 9 Matth. 6. 1. in that every man is a Steward of God's blessings for the benefit of others, 1 Pet. 4. 10. Finally, in that according to the performance or neglect even of this duty men shall be judged at the last day, Mat. 25. 35. 42. 2. It is free, not as being left by God unto our choice, whether we will do it or no, but as proceeding from an heart as a 2 Cor. 9▪ 7. freely, and as cheerfully performing this obedience to God, and relief of our brother, without compulsion of humane Law. Who are to give Alms? Who are to give Alms. a 1 john 3. 17. Whosoever hath this world's good; that is, such a portion out of which by frugality something may be spared, though it be but b Luke 21. 2, 3. two mites; and therefore, not only c 1. Tim. 6. 17. rich men and householders are to give; but also such as labour with their hands, d Eph. 4. 28. out of their earnings and wages, children out of their Parent's allowance, wives out of any portion they have in several without their husbands, or allowance from their husbands, or out of the common stock they enjoy with their husbands; provided the husband's consent (in whom the possession fundamentally remaineth) be either expressed, or by silence, or not gainsaying implied. Finally, even they that live upon alms, must e 2 Cor. 8. 2. 14. spare something unto those that have little or no supply. May there not be some cases, wherein such as are accountable to others, may give without their knowledge, yea against their will? Yea, as appeareth in the wise and commendable a ● Sam. 25. 3. example of Abigail; to wit, when the life and whole estate of the giver or receiver, may be now, or not at all,; thus, or not otherwise preserved; for b Mat. 12. 7. extreme necessity dispenseth with the ordinary course of duty, both to God and man. Whereof must we give Alms? Of that a Neh 8. 10. good thing (that is wholesome and profitable to the receiver) which is justly our own, not another man's; unless in case of extremity before mentioned; for otherwise, of goods evil gotten, or wrongfully detained, not alms, but b Luke 19 8. restitution must be made. How much must we give? How much must be given. We must c 2 Cor. 9 6. Gal. 6. 7. Prov. 11. 25. sow liberally, that we may reap also liberally, notwithstanding in the quantity and proportion of alms respect must be had; 1. To the d Luke 3. 11. 1 Cor. 16. 2. ability of the giver, who is not bound so to give, as utterly to e 2 Cor. 8. 13. impoverish himself, and to make himself of a f Acts 20. 25. giver, a receiver (saving that in a common and extreme necessity of the Church, g 2 Cor. 8. 1, 2. 9 Luke 12. 35. every one must be content to abate out of his revenue, that the rest may not perish; and some whose hearts God shall move, may h Act. 4. 34, 35 with Acts 5. 4. voluntarily, and commendably, sell all, and put it into the common stock:) yea, it is unlawful so to give unto some one good use, as to i 1 Tim. 5. 8. disable ourselves for the service of the Commonwealth, Church, or Saints in general, or for the relief of our family, or kindred in special. Secondly, to the condition of the receiver, that his k 2 Cor. 9 12. job 31. 17, 18, etc. jam. 2. 15, 16. necessity may be supplied, not as to make him of a receiver, a giver; for this is to give a patrimony, not an alms, and belongeth rather to justice, binding men to provide for those of their own household, then to mercy. To whom must we give? To whom alms must be given. To such l Matth. 5. 41. Rom. 12. 20. as are in want, with this difference, First, in present extremity, we must preserve life in whomsoever, m Luke 10. 33▪ with joh. 4. 9 without enquiring who and what a one the party be. Secondly, in n Psal. 41. 1. cases admitting deliberation, we must confine our alms to such as God hath made o Deut. 15 7. 11 Leu. 25. 35. poor, as Orphans, Aged, Blind, Lame, the trembling hand, etc. wherein such gifts are most commendable as extend unto perpetuity, as p Luke 7. 5. the erecting, or endowing of Churches, q 2 King. 6. 1. etc. 2 Chro 34. 22. Schools of good learning, r joh. 5. 2, 3. 9 Hospitals, etc. But as for such as turn begging into an art, or occupation, they are by order to be s 2 Thes. 3. 10, 11, 12. 1 Tim. 5. 8. Mat. 15. 5, 6. compelled to work for their maintenance, which is the t Deut. 15. 7. What order must be observed in giving. best and greatest alms. What order must we observe in giving? We must begin with such as are nearest to us in regard of domestical, civil, or Christian neighbourhood (according as the laws of Nature, Nations, and religion direct us) unless other circumstances, as the extremity of want, or u Gal 6. 10. the indignity of the person to be relieved do dispense: and so proceed to such x 1 Kings 17. 13. as are further off, according as our ability can extend. What are the times and places fittest for those duties? For public alms, the fittest y 1 Cor. 16. 2. time is, when we meet together for the solemn worship of God; likewise the fittest z Luke 21. 1. job 31. 16. Prov. 3. 28. place, where provision is made for public Collections: For private, when and wheresoever the necessity of our poor brother offerth itself. With what affection must we do Almsdeeds? With what affections alms must be given. 1. With pity and compassion on our needy brother, Psal. 112. 4. 2. With humility and secrecy, not seeking praise from men, but approving ourselves to God, Matth. 6. 1, etc. 3. With cheerfulness, Rom. 12. 8. because God loveth a cheerful giver. 4. With simplicity, not respecting ourselves, but the glory of God, and the good of our fellow members, Rom. 12. 8. 2 Cor. 8. 4, 5. How many ways may almsdeeds be performed? Not only by giving; but also, a Deut. 15. 8. Mat. 5. 42. First, by lending to such as are not able to b Luke 6. 36. Psal. 37. 26. lend to us again, (some being no less relieved by lending, than others by gift) provided we take c Exod. 22. 25. nothing for the loan, yea in some cases either d Neh. 5. 11. remit part of the loan, or commit it into the hands of our poor brother, e Luke 6 35. without assurance to receive from him the principal again. Secondly, by selling f Prov. 1. 26. when we do not only bring forth the commodity, as of corn, etc. which others keep in; but also in a merciful commiseration of our poor brother abate something of the extreme price. Thirdly, by forbearing g Nehem. 5. 18. whatsoever is our right in case of great necessity. What fruit may we expect of this duty? The fruits of Almsdeeds. 2 Chro. 2●. 14. Not to merit thereby at the hands of God: But yet, 1. To make God our debtor, Prov. 19 17. according to his gracious promises; who also in Christ will acknowledge and requite it at the last day, Mat. 10. 42. & 25. 35. 2 Tim. 1. 18. 2. To seal the truth of our Religion, 1 Sam. 1. 27. 3. To assure us of salvation, Heb. 6. 9, 10. 1 John 3. 14. 1 Tim. 6. 19 4. To make amends to man for former covetousness and cruelty, Dan. 4. 24. Luke 19 8. 5. To sanctify our store, Luke 11. 41. and bring a blessing on our labours, Deut. 15. 10. yea and upon our posterity after us, Psal. 112. 2. & 37. 16. 2 Tim. 1. 16. We have spoken at large of the participation of the grace of Christ, and the benefits of the Gospel: Now we are come unto the means whereby God doth effect these things. Show therefore how and in what manner God doth offer and communicate the Covenant of Grace unto mankind? By vocation or calling, Of Vocation. Rom. 8. 30. Heb. 3. 1. when God, by the means of his Word and Spirit, acquainting men with his gracious purpose of salvation by Christ, inviteth them to come unto him, Host 2. 14. and revealing unto them his Covenant of grace, Mat. 11. 27. & 16. 17. john 14. 21. Psalm 25. 14. bringeth them out of darkness to light, Acts 26. 18. Is this Calling of one sort only? No: external. there is an external gathering common to all, together with some light of the Spirit, and certain fruits of the same, attained unto by some that are not heirs of the promise: for many are called with this outward, and ineffectual calling, who are not chosen, Isa. 48. 12. Mat. 22. 14. And there is an internal and effectual calling, Internal. peculiar to those few that are elect; whereby unfeigned faith, and true repentance is wrought in the heart of Gods chosen; and God (become in Christ their Father) doth not only outwardly by his Word invite, but inwardly also, and powerfully by his Spirit allure and win their hearts to cleave to him inseparably unto salvation, Gen. 9 27. Psal. 25. 14. & 60. 6. 5. 4. joel. 2. 32. Acts 2. 39 How do both these kinds of Callings differ? Howsoever we are to judge charitably of all outwardly called, 1 Cor. 1. 2. because who among them is also inwardly called, is only known to God, 2 Tim. 2. 19 yet doth this outward calling differ from the inward. 1. In that it is wrought only by outward means, and common illumination, Heb. 4. 2. without the spirit of regeneration, Judas vers. 19 or any portion of saving faith, Luke 8. 13. 2. In that they are admitted only to an outward and temporary league of formal profession, Acts 8. 13. Rom. 9 4, 5. not to that entire fellowship with Christ required unto salvation, 1 john 2. 19 1 Cor. 1. 8, 9 What are the means which God hath appointed to call us by? Means of Vocation; Inward, Outward. They are partly inward, and partly outward, 1 Thes. 5. 19, 20. Act. 10. 44. What are the inward? The Spirit of God, Inward. which is given by the outward things, Gal. 3. 2, 3. 1 Tim. 1. 14. What mean you by the Spirit of God in this place? The Spirit of God. That power of God which worketh in the hearts of men things which the natural discourse of reason is not able to attain unto. Being incomprehensible, how may we come to some understanding and sense of it? By the things whereunto it is compared: 1. To wind, Acts 2. to show the marvellous power of it in operation. 2. To oil, Heb. 1. 9 that is of a hot nature, that pierceth and suppleth. 3. To water, John 4. that cooleth, scoureth, and cleanseth. 4. To fire, Mat. 3. Acts 2. that severeth dross and good metal. How is the operation of it? Divers; as softening and hardening, enlightening and darkening, which it worketh after a divers manner, by the word in the hearts of the elect and reprobate, according to the good pleasure of Gods secret will only, and after that, according to the good pleasure of his revealed will; so that the lawful use thereof is rewarded with a gracious increase of blessing, and the abuse punished with further hardness to condemnation. What then doth the Spirit work in the wicked? Finding them hard, it hardeneth them more to their further condemnation. What doth the same Spirit work in the godly? Faith, whereby they take hold on Christ with all his benefits, Eph. 2. 8. What are the outward things which God hath given to call us by? They are either common to the whole world, or proper to the Church. What are the things common to the whole world? God's works not unprofitably given, although not sufficient to salvation. Is not the knowledge of the wisdom, power and goodness of God, in the Creation and government of the Heaven and Earth, with the things that are in them, sufficient to make us wise to salvation? No: First, it serves rather for further condemnation without the Word, Rom. 1. 19, 20, 21. Secondly, as by and with the Word, the due meditation and consideration of God's works is a good help to further us in Religion, and in the graces of God's Spirit, 1 Cor. 1. 21, 22. Sith than God doth not reveal the Covenant of grace, Of the Church visible. nor afford sufficient means to salvation to the whole world, but only to the Church: explain here what you mean by the Church. We speak not here of that part of God's Church which is triumphant in glory, who being in perfect fruition have no need of these outward means of communion with him, Rev. 21. 22, 23. But the Subject here is the Church militant: and that we consider also as visible in the parts of it, consisting of divers assemblies and companies of believers, making profession of the same common faith: Howbeit many times by persecution forced to hide themselves from the eye of the world, Rev. 12. 14. and happily by the rage of the enemy so scattered, that as in the days of Elias, 1 Kings 19 10. they can hardly be known, or have intercourse between themselves, and so the exercise of the public ordinances may for a time be suspended among them. But are none to be accounted members of this Church, but such as are true believers; and so inseparably united unto Christ their head? Truly and properly none other, 1 John 2. 19 Howbeit, because God doth use outward means with the inward, for the gathering of his Saints; and calleth them as well to outward profession among themselves, Acts 2. 42. Cant. 1. 7. as to inward fellowship with his Son, whereby the Church becomes visible; hence it is that so many as partake of the outward means, and join with the Church in league of visible profession; are therefore in humane judgement accounted members of the true Church, and Saints by calling, 1 Cor. 1. 1. until the Lord (who only knoweth who are his) do make known the contrary, as we are taught in the Parables of the Tares, Matth. 13. 24. & Matth. 13. 47, etc. And of the draw-net, and the threshing floor, where lieth both good corn and chaff, Matth. 3. Hath Christ then his Church visible upon earth? Yea, throughout the world, (as we have shown) in the particular congregations of Christians, Rom. 3. 3. called to the profession of the true faith and obedience of the Gospel: In which visible assemblies, and not else where, the true members of the true Church invisible on earth are to be sought, Romans 11. 5. and unto which therefore all that seek for salvation must gladly join themselves, Esa. 60. 4. Doth the visible Church consist of good and bad, or of good only? It consisteth of good and bad, as at the beginning we may see it did in Cain and Abel; whereupon our Saviour compareth the Church to a net, in which are fishes good and bad; and to a field, which in it hath wheat and cockle, Matth. 13. 24. 47, etc. What are the marks and infallible notes, whereby to discern a true visible Church with which we may safely join? First, and principally, the truth of Doctrine which is professed, and the sincere preaching of the Word, The infallible marks of a true visible Church. together with the due administration of the Sacraments, according to the commandments of Christ our Saviour, Mat. 28. 19, 20. Secondarily, the right order which is kept, with sincere and conscionable obedience yielded to the Word of God. Why do you make the first to be the principal mark of visible profession? Because they are the only outward means appointed of God for the calling and gathering of his Saints, and which prove the Church to be a pillar of truth, 1 Tim. 3. 15. Can the Church want this, and yet be a Church? Yea; it may want these in the time of war or persecution; and in such a time we may safely join ourselves to a company which allows of the public Ministry of the Word of God, and administration of the Sacraments; howsoever the exercise of the same by reason of these Garboils are wanting for a time. Are we to join with all Churches that have these marks? Yea; neither must we separate from them any farther than they separate from Christ, Phil. 1. 18. Cant. 1. 5. as shall be showed. What say you to the other notes that are commonly given of the Church? Either they are accidental, and in great part separable, or utterly impertinent and forged, for the upholding of the Romish Synagogue. But is not Antiquity a certain note of the Church? No; for errors are very ancient, and the Church when it began, was a Church; yet had no antiquity. Is not multitude a note? No; for Christ's flock is a little flock, Luk. 12. 32. and Antichrist very great, Apoc. 13. 3, 4▪ 8. & 18. 3. Are not miracles a mark of the Church? No; for beside that wicked people may work them, Mat. 7. 22, 23. the Church of Christ hath been without miracles, and the coming of Antichrist is foretold to be with all power, and signs, and lying wonders, 2 Thes. 2. 9 Apoc. 13. 13, 14. Such as those are whereof the Papists brag and boast of, which are indeed no true miracles. May the Church err and be corrupted, or fall, and become no Church? First, Whether the Curch may err. we must distinguish of errors: some are fundamental, such as raze the foundation of the Church, (as the denying that Christ came in the flesh, or the denying of the resurrection) and in these the Church cannot err; others are of less moment, and in these it may err. Secondly, the Catholic Church, considered in her true members, can never utterly fall, Matth. 16. 18. Psalm 1. 6. 1 Thes. 5. 24. Howsoever no Congregation be so pure, that it may be said at any time to be free from all corruption, Cant. 1. 4. or so constant, but that at times it may be shaken in the very foundation of truth, as it may appear by the Church of Corinth, Galatia, etc. 1 Cor. 15. 12. 13. Gal. 3. 1. Thirdly, the Church being considered with respect of the place, God doth not always continue a succession of true believers within the same limits and borders; and hence we say, that divers Churches are fall'n, as those of Asia, etc. Neither is any place so privileged, but that for sin the Candlestick may in time be thence removed, Rev. 2. 5. How may we judge of a Church corrupt, or ceasing to be a Church? Where God utterly taking away the means of his Word and Worship, Acts 13. 46. hath apparently given the bill of divorce, Esa. 50. 1. there are we not to acknowledge any Church at all, as at this day in Jerusalem, once the holy City: But where these means are yet continued, we are to acknowledge a Church of Christ, Rev. 2. 12, 13. howsoever more or less corrupt, according to the greater or less abuse of God's Word and Worship. Since Churches may be so diversely corrupted, from which, and how far are we to separate? From Churches mortally sick of heresy, In what cases we may separate from a corrupt Church Tit. 3. 10, 11. or Idolatry, as it were a contagious plague or leprosy, we are to separate, Rev. 18. 4. Howbeit whiles there is yet any life, rather from the scab or sore then from the body; that is, from the prevailing faction, maintaining fundamental errors, and forcing to idolatrous worship: Such is our separation from the present Church of Rome, not from such therein, who either meaning well in general, are ignorant of the depth of Satan, Rev. 2. 24. or secretly descent from the damnable corruptions, 1 Kings. 19 18. with whom, as a body yet retaining life, we desire to join, Phil. 1. 18. so far as we may with safety from the foresaid contagion. Are we to continue fellowship with all other Churches, not so deadly and dangerously corrupt? From Churches holding the foundation in substance of faith and worship, though otherwise not free from blemish, we are not to separate, 1 Kings 15. 14. & 22. 43. farther than in dislike and refusal of that wherein they do apparently separate from Christ, in respect either of manners, doctrine, or form of public worship. What are the Enemies of the Church? Besides these spiritual wickednesses which fight against our souls, Of the enemies of the Church. there are outward enemies also that visibly oppose the Church of Christ. How doth Christ defend his Church against those enemies? This is partly to be done by the Civil Magistrate, to whom it belongeth by Civil means to maintain the Church in that truth and liberty which Christ hath given unto it: and partly by the breath of Christ's own mouth in the preaching of the Gospel, yet not perfectly but by the brightness of his coming in the latter day. What is the estate of the Church when these enemies prevail? The Church is often oppressed and darkened so by them, that it doth partly degenerate, and is partly hid, but never wholly destroyed, nor altogether invisible. Is not the Church always visible in her parts? The persons are always visible, for Christ hath, and ever had from the beginning, his Church visible upon earth, Rom. 11. 1, 2, 3, 4. that is, some companies of Believers, making profession of the same common faith: yet the persecution may be such, that the visible Church may not appear throughly for a time, the professors being forced thereby to hide themselves from the eye of the world, Rev. 12. 14. and happily by the rage of the enemy so scattered, that as in the days of Elias, 1 Kings 10. 14, 18. they can hardly be known, or have intercourse between themselves; and hence it is that the Church is compared to the Moon, sometimes in the full, sometimes in the wane. What distinction is thereof the members of the visible Church? Generally, they are all of the family of Christ, Ephes. 3. 15. which as sheep of his flock are to hear his voice, and to follow him, Joh. 10. 2, 3, 4. But more especially, out of these Christ the chief Priest and Shepherd hath instituted some to be above, some to be under, ordaining some to have pre-eminence and government, others to be governed and guided by them, Heb. 13. 17. Whom hath Christ appointed to be Governors and guiders over the rest? 1. Church-officers and Ministers, Of the Governors of the Church. appointed to teach and govern the flock of Christ, and to feed it with the wholesome food of the Word and Sacrament, 1 Cor. 12. 28. 1 Tim. 5. 17. Luk. 12. 2. Joh. 21. 15. 1 Pet. 5. 2. 2. Princes and Civil Magistrates, whom Christ hath charged to see to the ways of his household, and so to rule and order it outwardly, that all, both Ministers and People, do their office and duty, even in things concerning God, Psal. 78. 71, 72. 2 Chro. 35. 3. & 34. 32. Having now spoken of the Church, Things proper to the visible Church. and the members of it, what are those things which are proper to the visible Church? The Word, The Word: Sacraments. Censures. Rom. 10. 17. John 5. 25. & 6 68 and the dependants thereof, viz. Sacraments, 1 Cor. 10. 1, 2, 3, 4. and Censures, Matth. 18. 15. 1 Cor. 5. of which in their proper places. What is the Word? That part of the outward Ministry which consisteth in the delivery of Doctrine, Of the Word. 1 Chro. 17. 7. Acts 2. 40, 41. & 11. 20. 1 Cor. 4. 13. john 17. 10. Ephes. 1. 23. Rome 3. 19 & & 7. 9, 10. Gal. 3 22. 23. Acts 2. 37 Matth. 23. 28. Gal. 2. 18, 19 Heb. 4. 16. Hosea 14. 2, 3. Rom. 8. 13, 26. and this is the ordinary instrument which God useth in begetting of faith. What order is there used in the delivery of the Word for the begetting of faith? 1. The Covenant of the Law is urged to make sin and the punishment thereof known, whereupon the sting of conscience pricketh the heart with a sense of God's wrath, and maketh a man utterly to despair of any ability in himself to obtain everlasting life. After this preparation, the promises of the Gospel are propounded, whereupon the sinner conceiving hope of pardon, sueth to God for mercy, and particularly applieth to his own soul those comfortable promises which in the Word is propounded. What is the inward means for the begetting of faith? The holy Spirit of God. Is it not lawful to separate the inward means from the outward? In no case: for those things which God hath joined together no man may separate, Matth. 19 How doth it appear that God hath joined both these means together? Because he saith by the Prophet Esay, chap. 59 21. that this is the Covenant that he will make with his people, to put his Spirit and Word in them, and in all the posterity of the Church: The Apostle in like manner, 1 Thess. 5. 19 20. joineth these two together, Quench not the Spirit, and despise not prophesying. It would seem by these words of the Apostle, that the Spirit of Adoption and Sanctification, proper to the faithful, may be lost, whilst he exhorteth that we should not quench the Spirit? By no means, but as God doth assure the faithful of their continuance in him, so he doth declare by these exhortations, that the only means whereby we should nourish this holy fire in us, is to take heed to the preaching of the Word. Is by the word prophesying only meant the preaching of the Word? No, but by a figurative speech, all those outward means whereby God useth to give his holy Spirit; as are the Sacraments, and the discipline of the Church, over and above the preaching of the Word; which being principal of all, is here set down for the rest. Why doth the Apostle set the Spirit before the preaching of the Word, meant by Prophecy, considering that by and after preaching of the Word, the Lord giveth his Spirit? 1. Because the Spirit is the chief of the two, the Word being but the instrument whereby the Spirit of God worketh. 2. For that the work of the Spirit is more general, and reacheth to some to whom the preaching of the Word cannot reach. 3. For that the Word is never profitable without the Spirit, but the Spirit may be profitable without the Word, as after will appear. What do you learn of this, that the means of God's Spirit and Word are usually conjoined together? That no man is to content himself with this fantasy, to think that he hath the Spirit, and so to neglect the Word, because they go together. Who are by this condemned? The Anabaptists, Papists, & Libertines, which ascribe to the Spirit that which they like, although wickedly, seeing the Spirit doth not ordinarily suggest any thing to us, but that which it teacheth us out of the word, joh. 14. 26. What other sort of men are here condemned? The Stancharists, who esteem the Word to be fit to chatechise, and to innitiate or enter us in the rudiments of Religion: But too base to exercise ourselves continually in it; whereas the Prophets and Apostles, most excellent men, did notwithstanding exercise themselves in the Scriptures, Mar. 4. 1, 2, etc. compared with Isa. 2. 1, 2, etc. 2 Pet. 3. 15, 16. Are none saved without hearing of the Word? Yes: For first children which are within the Covenant, have the Spirit of God, without the ordinary means of the Word and Sacraments, Mat. 2. Rom. 8. 9, 14. Secondly, some also of age in places where these means are not to be had. Thirdly, some also which living in places where such means are, yet have no capacity to understand them, as some natural fools, mad men, or deaf borne, to show that God is not tied to means. What must we here take heed of? That we presume not upon this, sith that notwithstanding this secret working of God; yet it is as impossible to come to heaven, if having the means and capacity of receiving them we contemn the means, as it is impossible to have a harvest, where no seed time hath gone before, Mat. 13. or to have children without the Parents seed, 1 Pet. 1. 23. seeing amongst such the Spirit of God works faith only by the preaching of the word: Indeed where the Lord placeth not the preaching of the Word, there he can and doth work faith without it; but where he hath placed it, he will not do it without it. In times and places where Popery hath prevailed, many were, (and may be so at this day in Spain and Rome) converted by the very bare reading of the Word, yea without the reading of the Word; but not so among them, who have or may have it, either by going from home to it, or fetching it home to them. How is the divers working of God's Spirit by the Ministry of the Word set out unto us? By the parable of the seed, three parts whereof fell into barren and unprofitable ground, one into good and fruitful, Mat. 13. 3. & 9 18, 19, 24. Are not three parts of the four in the Church likely to be condemned by this Parable? No, in no case: For it is both curious and uncomfortable Doctrine, it being a far different thing to have three sorts of wicked men in four sorts, and to have thrice as many of one sort. What is the first thing you observe here common to the godly with the wicked? What things are common between godly and wicked hearers. To understand something of the word of grace, and to give consent unto the same. If they understand it, how is it that the first sort of unfruitful hearers are said not to understand, Mat. 13. 19 They have some understanding, but it is said to be none; because it is no clear knowledge, (whereof they can give a reason out of the Word) nor effectual, which ariseth from hence; for that they come without affection, and go away without care. What are we here to learn? 1. To take heed not to deceive ourselves in a bare profession, or light knowledge of the Word; and that we come to hear it with zeal, and depart with care to profit. 2. To beware also of the great subtlety of Satan, who as a swift bird, snatcheth the Word out of the unprepared hearts, even as also doth a thief, which taketh away whatsoever he findeth loose. What observe you in the second sort, common to the godly with the wicked? To have some kind of delight in the Word, and a glimpse of the life to come, Mat. 13. 20. Heb. 4. 5. What difference is there between a godly joy and this? 1. This is like the blaze of the fire, and is never full and sufficient; whereas the godly joy is above that of gold and silver. 2. The wickeds delight is for another purpose than is the godlies: For it is only to satisfy a humour, desiring to know something more than others; whereas the godlies joy is to know further, to the end they may practise. Why is it said they have no root? Mat. 13. 21. Because, though they understand the things, yet are they not grounded upon the reasons and testimonies of the Word; nor transformed into the obedience of the Gospel, and therefore when persecution cometh, they whither away. Proceed to the third sort. They are they which keep it (it may be with some suffering of persecution) yet the thorns of covetousness, or of worldly delights, overgrow the good seed, and make it unfruitful. So much of the three sorts of unfruitful soil, and therein, of the things common to the godly with the wicked: What are the things proper to the godly, Things proper to godly hearers. signified by the good and fruitful ground? 1. The receiving of the seed in a good heart. 2. The bringing forth of fruit with patience, Luke. 8. 15. What is there meant by receiving the seed into a good heart? By the seed is meant the word of promise, whereby God hath said he will be merciful to us in Christ: By the receiving it into a good heart, is meant the receiving it by faith in Christ. Where it is said that the Word must be received into a good heart, it may seem that a man hath a good heart before he receiveth that seed? Doubtless, naturally they are all alike, and there is never a barrel better herring (as they say) but as the face answereth the face in the glass: so one of the sons of Adam is like another in their nativity they have by their parents) till they be regenerated: And therefore it is called a good heart, in respect of Gods changing of it by the ingraffed word, James 1. 21. and by these words he putteth difference between the fruits of the three former, and the fruits of this last: For that there is no difference in the outward show of fruits; but only in regard that those fruits proceed from an unclean heart; and these from a heart that is cleansed. How may we know that we have true faith, and so approve ourselves that we are good ground? By good fruits, which are the effects of faith. What are the effects of faith? Reconciliation, and sanctification, Rom. 8. 1, 2, 3. Eph. 2. 6. Col. 2. 1, 2, 3. the fruits of the former are set down, Rom. 4. 1, 2, 3, 4. The fruits of the latter are repentance and new obedience, which have been already declared. What special tokens observe you out of the former, whereby we may discern a justifying faith from the faith of the worldlings? The end of our faith being the salvation of our souls, How justifying faith differeth from the faith of worldlings. which shall be at the day of judgement, if we can willingly forsake father and mother, sister and brother, wife and children, and abandon the world, and say, Come Lord Jesus, come quickly, we may assure ourselves we are in a happy case. What special marks of justifying faith observe you out of the latter? 1. To be zealous of God's glory. 2. To love God's children; for these be the special effects of our holy faith. What is the Word further compared with, and likened unto? The Apostle Peter, 1 cap. 2. ver. 1, 2. compares it unto milk: As new borne babes desire the sincere milk of the Word, that ye may grow thereby; teaching us, that the Word is not only of use for our begetting unto God; but for our daily nourishment, that we may grow in grace, and in the knowledge of our Lord jesus Christ, 2 Peter 3. 18. so it is called a light, a lantern, and is appointed to be our guide, our Counsellor, our Comforter, etc. Is this meant only of the Word preached? Doubtless, the blessing of God both in an especial manner wait upon that ordinance, when it is said; That when Christ ascended up on high, he gave gifts to men, some Apostles, (Ephes. 4. 12.) and some Pastors and teachers, for the gathering of the Saints, for the edifying of the body of Christ; yet withal, the reading of the Word with Prayer and diligence, is of singular use and benefit, and commended unto us by our Saviour. Search the Scriptures, john 5. 39 and how readest thou? Luke 10. 26. and by the example of the Bereans, who searched the Scriptures daily, and examined the things they heard in the public ministry of them, Acts 16. 11. So much of the Word. What are the dependences annexed to it? Sacraments, 1 Cor. 10. 3, 4. and Censures, Matth. 18. 15. 1 Cor. 5. the one, sealing the Promises; the other, the threatenings of the Gospel. What are Sacraments? Of the Sacraments. The seals of the Promises of God in Christ, wherein by certain outward signs, and sacramental actions confirming the same, commanded by God, and delivered by his Ministers, Christ jesus with all his saving graces is signified, conveyed and sealed unto the heart of a Christian. For Sacraments are seals annexed by God to the word of the Covenant of grace, Rom. 4. 11, 1 Cor. 11. 23. to instruct, assure, and possess us of our part in Christ and his benefits, Gal: 3. 27. and to bind us to all thankful obedience unto God in him, Rom. 6 4. Was not God's Word sufficient? What need have we of Sacraments? The Sacraments of great use. This argues our infirmity, and manifesteth God's great love and mercy; who for the furthering of our understanding, hath added visible signs to his word, that our ears might not only be informed of the truth, but our eyes also might more plainly see it; and for the greater strengthening of our faith, vouchsafeth to confirm the covenant of grace unto us, not only by promise, but also by outward seals annexed thereunto. The like means had Adam himself in Paradise to put him in remembraece of Gods will: And if he in his perfection needed a token of God's favour, (which was the tree of life) how much more we that are corrupt and sinful? if we were Spirits or Angels, we should not need these helps; but sith God knowing our frailties, and what is best for us, hath given us these seals to our further comfort, let us use the receipt of so skilful a Physician, unless we will hasten our own deaths. How doth God by the Sacraments assure us of his mercies in Christ? By the exhibiting to the worthy receiver by such outward signs, (whether Elements, or Actions) as himself for the relief of our weakness hath prescribed, whole Christ, God and men, with all his benefits, 1 Cor. 10. 4. in whom all the promises of God are yea and Amen, 2 Cor. 1. 20. Do they seal nothing else but the promise of God unto us? Yes, they seal our promise unto God, that we take him only for our God and Redeemer, whom alone by faith we rest on, and whom we will obey. How do they bind us unto God? We receiving them as pledges of his infinite love in Christ, do thereby profess ourselves bound to express our thankfulness by all duties to his Majesty, Col. 2. 6, 7. and for his sake one to another, Eph. 4. 3, 4, 5. Describe yet more largely what a Sacrament is. A Sacrament is an Ordinance of God, What a Sacrament is. wherein by giving and receiving of outward Elements, according to his will, the promises of the Covenant of grace, made in the blood of Christ being represented, exhibited and applied unto us, are further signed and sealed betwixt God and man. Or it is an action of the whole Church, wherein by certain visible signs, and outward things done according to God's institution, inward things being betokened, Christ with all his benefits is both offered unto us, and received by us: offered (I say) to all in the Church, but exhibited only to the faithful, for the strengthening of their faith in the eternal Covenant, and the bringing them more effectually to the practice of God's Commandments, Exod. 12. 16. Luke 1. 59 & 3. 3. 16. 1 Cor. 11. 23. Mat. 26. 26. Rom. 4. 19 & 6. 4. 1 Pet. 3. 21. Why call you it Action? Because it is not a bare sign alone, but a work, 1 Cor. 11. 24, 25. Why call you it an action of the whole Church? Because it is a public action, and appertaineth to the whole Church; and therefore aught to be done in the presence of the Congregation, by the example of John, Matth. 3. 11, 12. and commanded of Paul, 1 Cor. 11. 18, 20, 22. it being a greater indignity for the Sacraments to be administered privately, then for the civil judgement, which is open and public: That we say nothing of the sacrifices under the Law, which were not so excellent as these; and yet it was not lawful to offer them in private: which reproveth the disorder of the Papists, who turn the Communion into a private Mass, and minister the Lords Supper to one alone, without the presence of the Congregation. But may not the Sacraments be so administered upon necessity; as namely to a sick man ready to depart out of this life? There is no such necessity; for a man believing wanting that opportunity of coming to the Lords Supper, wanteth not the effect thereof; seeing the Lord promised by Ezekiel, that he would be a Tabernacle to his people being banished from it, Ezek. 37. 27. And therefore the want of the Sacraments doth not hurt, when with conveniency a man cannot enjoy them: but the contempt, or neglect of them, when they may conveniently be come unto. What the● is the fittest time and place for the administration of the Sacraments? The fittest time is the Lords, or some other day of public meeting: The most convenient place is the Church, and usual place of the assembly of the Congregation. Did not Abraham minister the Sacrament of Circumcision in his private house? His house was at that time the Church of God, and therefore not private; and so in the time of persecution, the godly did ofttimes meet in Barnes, and such obscure places, which were indeed public: because when the Church of God were there, the house or place availed nothing to make it public or private: even as wheresoever the Prince is, there is the Court also said to be, though it were in a poor Cottage. What difference is there between a Sacrament and a Sacrifice? In a Sacrifice there is an offering made to God; in a Sacrament, there is an offer made by God to us. In the Sacrifices Christ was signified as given for us, in the Sacraments as given to us, the Sacrifices only signs, the Sacraments seals also. Who is the Author of a Sacrament? God alone; because he only can bestow those graces which are sealed in a Sacrament. How doth God ordain a Sacrament? By his Word. How many parts of God's Word are there, whereby he doth institute and and ordain a Sacrament? Two. First, a Commandment to do it. Secondly, a promise of a blessing upon the right using of it. Was not the Rainbow a Sacrament, being a sign ordained by God? No; for though it were a sign, yet it was no sign of salvation by Christ. What is the matter and substance of every Sacrament? One and the same jesus Christ, although diversely communicated in divers Sacraments; and in some more forcible then in others; because of some elements communicating with, or taking hold of, or reaching to more of our senses. What things then are required in a Sacrament? Three. First, the outward signs, and Sacramental actions concerning the same. Secondly, the inward thing signified thereby, viz. Christ jesus with his saving graces, and spiritual actions concerning the same. Thirdly, a similitude betwixt them both: As in Baptism for example, that as water doth wash the body, so doth the blood of Christ wash away the spots of the soul. What signs are used in Sacraments? Some only representing, as water, bread, and wine; some applying, as washing, eating, drinking, and such like. What are the things signified? First, Christ jesus and his merits; and secondly, the applying of the same unto us in particular. Wherein doth the signs of the things signified differ? 1. In Nature. 2. In the manner of receiving. 3. In the parties which do receive them. 4. In the necessity of the receiving of them. Wherein do they agree? In this, that the sign doth so fitly represent the things signified, thereby, that the mind of a Christian is drawn by the sign to consider of the things signified. What is then the Sacramental union betwixt the signs and the things signified? Such as betwixt a sealed will, and the things conveyed in the same; From whence it is, that the names, effects, and properties of the one are given to the other. What is the cause that moved the Lord to grace the outward signs in the Sacraments, with the names of the things signified? The outward elements have the names of the spiritual things they set forth, 1. Because of their fit proportion and agreement, in regard of the resemblance and similitude of the elements and the things signified, in which respect they are called signs. 2. To show the inseparable conjunction of the things signified with the sign, in the worthy receiver; in which regard they are called Seals, as in the person of Christ his two natures are so inseparably united, that often times the properties and effects of the one are attributed to the other. What is the ground of this Sacramental union? In general the institution of Christ, whereby fit things are appointed so to be used, with a promise annexed. In special, the applying of that word unto certain special signs with prayer; in particular, and unto me, the ground is my reverend and worthy receiving. What is the use of Sacraments? God hath ordained them, The use of Sacraments. to the end that by comparing and conferring the outward things with the inward, they might help, 1. Our understanding, in which regard they are as it were images and glasses, Gal. 3. 1. 2. Our remembrance, in which respect they are Monuments, Luk. 22. 19 1 Cor. 11. 24. 3. And especially the persuasion of our hearts, by reason whereof they are seals and pledges, Rom. 4. 11. for they are appointed by God to strengthen us in the promises of salvation, which God hath not only made to us in word, but also confirmed the same by writ: and lest that we should any ways doubt (as naturally we are inclined) he hath set to his seals, according to the manner of men, that nothing might be lacking which should increase our strength. What Doctrine is here to be gathered? 1. What root of blindness, of forgetfulness, and especially hardness of heart to believe, is in us, that the Word and Oath of God is not sufficient to pluckup, but that we must have such aides. 2. The mercy of God, that applieth himself to our weakness. 3. What miserable men they are that refuse the Sacraments. Repeat the principal ends for which God hath instituted the Sacraments? To help our insight as clear glasses, The ends why Sacraments are instituted. to relieve our memories as lasting monuments, and to confirm our faith as most certain seals and pledges, from whence they become our bonds of obedience, and the marks and badges of our profession: so the ends for which they are appointed are these four. 1. The clearing of our knowledge. 2. The helping of our memories. 3. The strengthening of our faith. 4. The quickening of our obedience. How may we more clearly consider of those things which are ministered in the Sacraments? By considering distinctly the things given and received, and the persons giving and receiving. What are the things given and received? They are partly outward, and partly inward. What are the outward? The visible creatures, ordained for signs and figures of Christ, as under the time of the Gospel, Water, Bread, and Wine. Why hath God made choice of these creatures? Both in respect they are for their natural properties most fit to represent the spiritual things, as also for that they are most generally used of all Nations of the world. What are we to learn from hence? The wonderful wisdom of God, that hath chosen base and common things for so high and singular mysteries, whereas he might have chosen things more rare, and of greater price, to set out such excellent benefits as are offered to us in the Sacraments, wherein there is great difference between the time of the Law and of the Gospel. What are the inward things? The invisible and spiritual graces, namely, Christ with all his benefits. What learn you of this? Not to stick to the outward elements, but to lift up our hearts unto God, accounting the elements as a Ladder whereby to climb up to those celestial things which they represent. So much of the things, what are the persons? The Giver and Receiver. The persons that are actors in Sacraments, and their actions. How many Givers are there? Two; the outward, giving the outward, and the inward, giving the inward things. Who is the inward giver? God himself, even the holy Trinity, God the Father, God the Son, and God the holy Ghost. What are the actions of God in a Sacrament? They are principally two. 1. To offer and reach forth Christ and his graces. 2. To apply them to the hearts of the faithful Communicant. Who are the outward Givers? The Ministers especially, representing unto us the Lord, whose Stewards they are, 1 Cor. 4. 1. What is the Ministers office herein? To consecrate the elements, and then to distribute them. Wherein consisteth the consecration of the elements? Partly, in declaring the institution of the Sacraments, and partly in going before the Congregation in prayer unto God: First, in praising God, who hath ordained such means for the relief of our weakness: Then in suing to God that he would be pleased to make those means effectual for which end they were ordained. Is not the substance changed of the elements by this consecration? No verily; only the use is altered, in that they are separated from a common to a holy use; which change and alteration continueth only while the action is in hand. Doth the Minister with the sign give the thing signified also? No, he only dispenseth the signs, but it is God that giveth and dispenseth the things signified, Matth. 3. 11. Is God always present, to give the thing signified to all them that the Minister giveth the sign? No not to all, for some in receiving the signs receive together with them their own judgement, 1 Cor. 11 29. yet he is always ready to give the thing signified to all those that are fit to receive the Sacraments; and to such persons the signs and things signified are always conjoined. Who are the persons that are to receive the Sacraments? All Christians that are prepared thereunto. Is there any special preparation required to the receiving of the Sacraments? Yes verily: for seeing men ought to come with preparation to the hearing of the Word alone, they ought much more to come when the Sacraments are administered also, wherein God doth offer himself more familiarly and visibly to us. What is the preparation that is required in them that come to receive the Sacraments? There is required in those that are of years of discretion, Of preparation to the Sacraments. to a worthy participation of the Sacraments, knowledge, faith, and feeling, both in the Law, and in the Gospel. Seeing no man is able to attain to the knowledge of the Law and the Gospel perfectly, much less the simple and common people, tell me how far is this knowledge, faith, and feeling necessary? First, concerning the Law, it is necessary that the receiver of the Sacraments be able to understand and believe the common corruption of all men, both in the bitter root of original sin, and in the poisoned fruits thereof, together with the curse of everlasting death due thereunto, and that he be able to apply both these, that is, the sin and wages thereof, to himself. Secondly, concerning the Gospel, that he be able (in some measure) to understand the Covenant of Grace, which God in Christ hath made with the sons of men; and than that by faith he be able (in some measure) to apply the same to himself. What ariseth from this knowledge, faith, and feeling, to a further preparation thereunto? A true and earnest desire to be made partaker of the Sacraments, Matth. 3. 13. with a conscionable care to perform special duties in and after the action of receiving. Acts 8. 36. Luke 22. 15. What duties in the action of receiving are to be performed? First, Duties in the action of receiving. a grave and reverend behaviour, befitting such holy Mysteries. Secondly, an attentive heedfulness in comparing the outward signs and actions in the Sacraments, with the inward and spiritual things which they betoken. What duties are to be performed after the partaking of the Sacraments? If we have a sense and feeling of the gracious work of God by them, Duties after receiving. we are to rejoice with thanksgiving; if not, we are to enter into judgement with ourselves, and to humble ourselves for our want thereof. And though we ought to be humbled, if we feel not the work of God in us, in or after the Sacraments, as that which argueth want of preparation before, or attention in receiving of them, yet ought we not therefore to be altogether dismayed: for as the sick man feeleth not the nourishment of his meat, because of his malady, and yet notwithstanding is nourished; so it is in such faithful ones as do not so sensibly feel the working of God in and by the Sacraments, through the weakness of their faith, and although we cannot feel it immediately, yet after (by the fruits thereof) we shall be able to discern of our profiting thereby. Hath the administration of the Gospel been always after the same manner? For substance it always hath been the same, but in regard of the manner, proper to certain times, it is distinguished into two kinds; the Old and the New, Heb. 11. 2. 13. & 13. 18. Act. 10. 43. & 13. 11. Luk. 16. 16. Joh. 1. 17. Heb. 11. & 2. 8, 9, 10, 11. 2 Cor. 3. 6, 7, 8. What call you the old Testament? The Old Testament and the Sacraments of it. That which was delivered unto the Fathers, to continue until the fullness of time, wherein by the coming of Christ it was to be performed, Heb. 1. 1. & 9 10. Act. 7. 44. 2 Cor. 3. 7. 11. What are the properties of this Ministry? First, the commandments of the Law were more largely, and the promises of the Gospel more sparingly, and darkly propounded, the latter being more generally and obscurely delivered, as the manifesting was the further off. Secondly, the promises of things to come, were shadowed with a multitude of types and figures, which when the truth should be exhibited, were to vanish away, Jer. 31. 31, 32, 33. Heb. 11. 13. 2 Cor. 3. 13. 18. Heb. 8. 13. 9 & 1. 8, 9, 10. 2 Cor. 3. 11. 13. Gal. 4. 3, 4. Col. 2. 16, 17. What were the chiefest states and periods of this old Ministry? The first, from Adam to Abraham; the second, from Abraham to Christ. What were the special properties of the last of these two periods? First, it was more specially restrained unto a certain Family and Nation. Secondly, it had with it solemn repetition, and declaration of the first covenant of the Law. Thirdly, besides the ceremonies, which were greatly enlarged under Moses, it had Sacraments also added unto it. Luk. 1. 54, 55. Psal. 44. 19 26. Rom. 9 4. Act. 13. 17. Deut. 4. 1. 6, 7, 8. & 37. 1. 6, 7, 8. 14. & 2. 26. 18, 19 Joh. 1. 16, 17. Exod. 24. 7, 8. Deut. 4. 12. Rom. 10. 5. Heb. 9 1, 2, 3. Joh. 7. 22. What were the ordinary Sacraments of this Ministry? The Sacrament of admission into the Church was circumcision, instituted in the days of Abraham; the other of continual preservation and nourishment, the Paschall Lamb, instituted in time of Moses, Exod. 12. 48. Act. 7. 8. Joh. 7. 22. Gen. 17. 9, 10, Rom. 4. 11. Col▪ 2. 11. Deut. 30. 6, 7, 8. Exod. 12. 3, 4. Numb. 9 11, 12. Deut. 16. 2. 1 Cor. 5. 7. 1 Pet. 1. 19 Joh. 9 56. with Exod. 12. 46. What is the new administration of the Gospel? That which is delivered unto us by Christ, to continue unto the end of the world, The new administration of the Gospel. Joh. 1. 17. Heb. 1. 2. & 2. 3, 4. & 3. 5, 6. 1. Cor. 3. 11. What are the properties thereof? First, it is propounded indifferently to all people, whether they be Jews or Gentiles, and in that respect is Catholic or universal. Secondly, it is full of grace and truth, bringing joyful tidings unto mankind, that whatsoever was formerly promised of Christ, is now accomplished, and so in stead of the ancient types and shadows, the things themselves with a large and clear declaration of all the benefits of the Gospel are exhibited. * Esa. 41. 1, 2, 3. & 68 3, 4, 5. & 65. 12. & 66. 12 19, 20. Joh. 16. 10. Mat. 18. 19, 20. Rom. 15. 25 26. Ephel. 3. 5, 6 8, 9 Col. 1. 5, 6. Joh. 1. 17. & 14. 21. Rom. 1. 1, 2, 3. 1 Pet. 1. 10, 11, 12. 1 Cor. 1. 23, 24. What be the special points of the words of this ministry? That Christ our Saviour, whom God by his Prophets had promised to send into the world, is come in the flesh, and hath accomplished the work of our Redemption; that he was conceived of the holy Ghost, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, and died upon the cross; that body and soul thus separated, his body was laid in the grave, and remained there under the power of death, and his Soul went into the place appointed for the souls of the righteous, namely, Paradise the place of the blessed, that the third day body and soul being joined together again, he rose from the dead, and after ascended into Heaven, where he sitteth at the right hand of his Father, until such time as from thence he shall come unto the last Judgement. Rom. 1. 1., 2, 3. Joh. 1. 14. 25. & 19 28. 30. Heb. 9 12. 16. 18. 1 Tim. 3. 16. Luk. 1. 35. Matth. 1. 18, 19, 20, 21, 22, 23. & 27. 2. 26. ver. ad 50. & 12. 40. & 27. 59 60. Rom. 6. 9 Luk. 23. 43. 46, 47. Matth. 16. 21. & 28. 16. 1 Cor. 15. 4. 8. 6. 1 Tim. 2. 8. Mark. 16. 19 Act. 1. 2, 3. 10, 11. Ephes. 4. 10. Heb. 1. 3. 2 Tim. 4. 3. What are the Sacraments of this Ministry? The sacrament of admission into the Church is Baptism, which sealeth unto us our spiritual birth; the other the sacrament of our continual preservation, is the Lords Supper, which sealeth unto us our continual nourishment. What Sacraments be there of the Covenant of Grace? They be of two sorts; some of the Old Testament before Christ's coming: others of the New, under Christ. What Sacraments were there of the Old Testament? Besides divers extraordinarily given, The Sacraments of the old Testament. (1 Pet. 3. 20, 21. 1 Cor. 10. 1, 2, 3, 4.) and serving but for a season, there were two of ordinary and perpetual use, from their institution until the coming of Christ, (to which those other may be referred) first, Circumcision for entrance into the covenant of Grace, Gen. 17. 10. Deut. 30. 6. secondly, the Passeover for continuance and confirmation therein, Exod. 12. 3. 1 Cor. 5. 7. To which two, the two Sacraments of the new Testament answer. How do the Sacraments of the New Testament differ from those of the Old? In respect not of the Author, How they differ from the New. God; the substance, Christ; or the receivers, the people of God; which are in both the same, (Rom. 4. 11. 1 Cor. 10. 2, 3, 4.) but of continuance, (Matth. 28. 19, 20.) evidence, (1 Cor. 11. 26.) easy performance, and efficacy; in all which those of the New Testament have great pre-eminence, (2 Cor. 3. 9) What Sacraments be there of the New Testament? Only two; to wit, Baptism, succeeding in the place of Circumcision; and the Supper of the Lord, The Sacraments of the New Testament. answering to the Passeover, (Rom. 4. 1. Gen. 17. 11, 12. 1 Cor. 10. 1, 2, 3. & 12▪ 13. Matth. 26. 26. & 28. 19) By the former, we have our admission into the true Church of God; by the latter, we are nourished and preserved in the Church after our admission. How may it appear that there be no more than two Sacraments of the New Testament? First, That there be only two Sacraments of the New Testament. when the number of Sacraments were most necessary, as under the Law, they had but two, wherefore we need require no more, (1 Cor. 10. 1, 2, 3.) Secondly, having meat, drink, and clothes, we ought therewith to be content; (1 Tim. 6. 8.) now by the Sacrament of our entrance our spiritual clothing is sealed unto us, (Gal. 3. 27.) and by that of our growth is sealed our feeding, (1 Cor. 10. 16.) Thirdly, those two seals assure us of all God's graces, as of our regeneration, entrance, and engraffing into Christ; so of our growth and continuance in him: and therefore we need no more, (1 Cor. 12. 13.) For there are as many Sacraments as there are things that need to be betokened to us about our justification. Now they be two; our birth in Christ, and our nourishment after we are born: as in the bodily life, we see that we need no more, but to be born, and then to have this life preserved. The Sacrament of Baptism showeth us the first; the Sacrament of the Lords Supper the second. Therefore those five other Sacraments, of Confirmation, Penance, Matrimony, Orders, and extreme Unction, joined by the Papists are superfluous, because some of them have no warrant at all out of the Word of God, and God hath not promised a blessing upon the using of them; others of them, though they be agreeable to the Word, yet are without the nature and number of the Sacraments. What is Baptism? It is the first Sacrament of the New Testament, Of Baptism, and what it is. by the washing of water (Ephes. 5. 26.) representing the powerful washing of the blood and spirit of Christ, (1 Cor. 6. 11. Heb. 10. 22.) and so sealing our regeneration, or new birth, our entrance into the Covenant of Grace, and our engraffing into Christ, and into the body of Christ, which is his Church, (Joh. 3. 5. Tit. 3. 5. Act. 8. 27.) The word Baptism in general signifieth any kind of washing, but here it is specially taken for that sacramental washing, which sealeth unto those which are within God's Covenant, their birth in Christ, and entrance into Christianity. How was this Sacrament ordained and brought into the Church in the place of Circumcision? At the Commandment of God (Joh. 1. 33.) by the Ministry of John, therefore called the Baptist, Matth. 3. 1. after sanctified and confirmed by our Saviour Christ himself, being baptised by John, (Mat. 3. 13.) and giving commission to his Apostles and Ministers, to continue the same in his Church unto the end, (Mat. 28. 18.) Why call you it the first Sacrament? Because Christ gave order to his Apostles, that after they have taught, and men believe, they should baptise them, that so they might be enroled amongst those of the household of God, and entered into the number of the Citizens & Burgesses of the heavenly Jerusalem. What abuse doth this take away? That which sometimes the ancient Church was infected withal, namely, that they baptised men at their death, and let them receive the Lords Supper twice or thrice a year, whereas this is the first Sacrament of the Covenant. What are the essential parts of this Sacrament of Baptism? As of all other Sacraments, two; the outward signs, and the inward things signified: where also is to be considered, the proportion and union which is between those two parts, which is as it were the very form and inward excellency of a Sacrament. What are the outward signs in Baptism? They are the outward element of water, and the outward sacramental actions performed about it. What are those Sacramental actions? First, the Minister's blessing and consecrating the water: And secondly, the right applying it so consecrated, to the party to be baptised. May none but a lawful Minister baptise? No; for baptism is a part of the public Ministry of the Church, and Christ hath given warrant and authority to none to baptise, but those whom he hath called to preach the Gospel: Go, Preach and Baptise, Matth. 28. 29. those only may stand in the room of God himself, and Ministerially set to the seal of the Covenant. And it is monstrous presumption for Women, or any other private persons, (who are not called) to meddle with such high Mysteries, nor can there be any case of necessity to urge, as will appear afterwards. Touching the first action of the Minister; how is he to bless and consecrate the water? First, by opening to them that are present the Doctrine of Baptism, and the right institution and use of it, what inward mysteries are signified and sealed up by those outward signs. So did John, when he baptised, he preached the Doctrine of Repentance, and taught the people the inward baptism of the Spirit, signified by his baptising with water, Matth. 3. 11. Secondly, by acknowledging in the name of the congregation man's natural pollution, that we stand in need of spiritual washing, by giving thanks to God the Father for giving his Son for a propitiation for our sins, and appointing his blood to be a fountain to the house of Israel to wash in, and for ordaining of this service to be a Sacrament and seal of so great a mystery. Thirdly, by making profession of Faith in God's promises in that behalf, and praying that they may be made good unto the party that is to receive the seal thereof: for as every thing is sanctified by the Word of God and prayer, so in especial manner the Sacramental water in baptism is blessed and consecrated by the Word of institution, and prayer to God for a blessing upon his own Ordinance. What is the second Sacramental action? The action of washing, that is, of applying the Sacramental water unto the party to be baptised, diving or dipping him into it, or sprinkling him with it, Matth. 28. 19 In the name of the Father, the Son, and of the holy Ghost. Is the action of diving or dipping, Whether diving or dipping be essential to Baptism. material and essential to the Sacrament? or is there absolute ground and warrant for sprinkling, which is most commonly practised with us in these cold Countries? Some there are that stand strictly for the particular action of diving or dipping the baptised under water, as the only action which the institution of this Sacrament will bear, and our Church allows no other, except in case of the child's weakness, and there is expressed in our Saviour's baptism, both his descending into the water and rising up: so that some think our common sprinkling to be (through ease and tenderness) a stretching the liberty of the Church further than either the Church would, or the symbolicalnesse of the outward sign with the thing signified can safely admit, it typifying our spiritual burial and resurrection, Rom. 6. 8. Others conceive the action of sprinkling of water upon the face of the baptised very warrantable, especially in young children to whom further wetting may be dangerous, and the grounds are these: First, it seems that neither dipping is essential to the Sacrament of Baptism, nor sprinkling, but only washing and applying water to the body as a cleanser of the filth thereof. Secondly, then, as in the other Sacrament, a spoonful of wine is as significant as a whole gallon; so here, a handful of water is as significant as a whole river. Thirdly, the action of sprinkling bears fit resemblance with the inward grace, as well as dipping, and hath authority in the Scriptures: read 1 Pet. 1. 2. and Heb. 12. 14. there is speech of the sprinkling of the blood of Christ, and the blood of sprinkling speaks better things than the blood of Abel. Fourthly, it is not unlikely that the Apostles baptised as well by sprinkling, or pouring upon, as by diving and dipping into, sith we read of divers baptised in houses, as well as others in rivers. However the washing the body by water, is essential, (Ephes. 5. 26.) though whether way it be done, seem not to be essential, (so water be applied to the body for the cleansing of it.) Thus much of the Sacramental element, and Sacramental actions, which are the outward part of baptism: What now is the inward part? Those spiritual things which are signified, The inward part or thing signified in Baptism. and represented, and exhibited in and by the outward element and actions: as the water signifies the blood of Christ, the Ministers consecrating the water signifies God the Father's setting apart his Son for the expiation of the sins of the world by his blood; the Ministers applying the water to the body of the baptised to cleanse it, signifieth Gods applying the blood of his Son to cleanse the soul for justification and remission of sins: and not only to signify, but to seal up unto the believer, that the inward part is effected as well as the outward. How come these visible things to signify such invisible mysteries? First, The similitude between the sign and thing signified. there is a natural fitness and aptness in the outward things to express the inward, as for water to be a resemblance of the blood of Christ; thus they agree: First, water is a necessary element, the natural life of man cannot be without it, and the blood of Christ is as necessary to his spiritual life. Secondly, water is a comfortable element: as the Hart panteth after the water brooks, Psal. 42. 1. The thirst of the body cannot be quenched but by water; hence the height of misery is described by a barren and dry ground, where no water is, Psal. 63. 1. so the thirst of the soul cannot be quenched but by the blood of Christ, Joh. 4. 13. Thirdly, water is a free element; as it is necessary, useful, and comfortable, so it is cheap, and easy to come by without cost; so is the blood of Christ, Esa. 55. 1. Ho, he that thirsteth come and drink freely. Fourthly, water is a common element, none are barred from it, any may go to the river and drink; and the blood of Christ is offered as generally to all, rich and poor, high and low, bond and free, every one may lay claim unto him, come & have interest in him; Joh. 1. 12. Who ever receiveth him, who ever believeth, the proposal is without restraint, none can say, I am shut out or excepted. Fifthly, water is a copious and plentiful element, there is no less in the river for thy drinking of it, there is enough for all men: so is the blood of Christ all-sufficient, it can never be drawn dry; of his fullness we may all receive, and yet he be never the more empty; hence the Scripture speaks of plenteous redemption. Sixthly, lastly and especially, water is a cleansing and a purifying element; and it resembles the blood of Christ fitly in that, for 1 Joh. 1. 7. The blood of Christ cleanseth us from all sin. And here we may also observe the symbolicalnesse between the Sacramental action of washing, and the inward grace signified. First, nothing is washed but that which is unclean; even so the Sacramental washing implies our natural pollution: whosoever submits to this Sacrament of Baptism, doth by so doing acknowledge himself to be defiled; whoever brings a child to be baptised, doth by so doing, make confession of original corruption and sinfulness; as John's hearers were baptised of him in Jordan confessing their sins, Mat. 3. 6. Secondly, as the applying of the water to the body, washeth and cleanseth; so it is with the blood of Christ, it cleanseth not the soul, but by being applied to it, in the merit and efficacy of it, by the sanctifying Spirit, of which the outward ministerial washing is a sign and seal, 1 Cor. 6. 11. What is there besides the natural fitness of the outward things to express the inward? 2. There is also considerable Gods divine institution, ordaining and appointing these things to typify to the soul Christ crucified in his cleansing quality: for otherwise though there were never such aptness in the creature, yet it hath nothing to do to meddle with a Sacrament, unless the Lord do specially appropriate it to serve for such a purpose; and then with God's institution, there goeth a blessing and a special virtue and power attends on a divine Ordinance; that which makes the outward signs significant, is God's Word and appointment. But is Christ and the cleansing power of his blood only barely signified in the Sacrament of Baptism? Nay more; the inward things are really exhibited to the believer as well as the outward; there is that sacramental union between them that the one is conveyed and sealed up by the other: hence are those phrases of being born again of water and of the holy Ghost, Joh. 3. 5. of cleansing by the washing of water, Eph. 5. 26. so arise and be baptised, and wash away thy sins, Acts 22. 16. so Rom. 6. 3. we are buried with Christ by baptism, etc. the Sacraments being rightly received, do effect that which they do represent. Are all they then that are partakers of the outward washing of baptism, partakers also of the inward washing of the Spirit? Doth this Sacrament seal up their spiritual engraffing into Christ to all who externally receive it? Surely no; though God hath ordained these outward means for the conveyance of the inward grace to our souls, yet there is no necessity that we should tie the working of God's Spirit to the Sacraments more than to the Word; the promises of salvation, Christ and all his benefits, are preached and offered to all in the ministry of the Word, yet all hearers have not them conveyed to their souls by the Spirit, but those whom God hath ordained to life; so in the Sacraments, the outward elements are dispensed to all who make an outward profession of the Gospel, (for in infants their being born in the bosom of the Church is in stead of an outward profession) because man is not able to distinguish corn from chaff: but the inward grace of the Sacrament is not communicated to all, but to those only who are heirs of those promises whereof the Sacraments are seals; for without a man have his name in the Covenant, The benefit of baptism to a common Christian. the seal set to it confirms nothing to him. What is the advantage then or benefit of baptism to a common Christian? The same as was the benefit of Circumcision to the Jew outward, Rom. 2. 28. Rom. 3. 1, 2. there is a general grace of Baptism which all the baptised partake of as a common favour, and that is their admission into the visible body of the Church, their matriculation and outward incorporating into the number of the worshippers of God by external communion: and so as Circumcision was not only a seal of the righteousness which is by faith, but as an overplus God appointed it to be like a wall of separation between Jew and Gentile; so is Baptism a badge of an outward member of the Church, a distinction from the common rout of Heathen; and God thereby seals a right upon the party baptised to his ordinances, that he may use them as his privileges, and wait for an inward blessing by them; yet this is is but the porch, the shell, and outside; all that are outwardly received into the visible Church, are not spiritually ingraffed into the mystical body of Christ. Baptism always is attended upon by that general grace, but not always with this special. To whom then is Baptism effectual to the sealing up this inward and special grace? To whom baptism is effectual. We must here distinguish of persons baptised; the Church doth not only baptise those that are grown and of years, if any such being bred Pagans be brought within the pale of the Church, and testify their competent understanding of Christianity, and profess their faith in the Lord Jesus, and in God's precious promises, of remission of sins by his blood, and their earnest desire to be sealed with Baptism for the strengthening of their souls in this faith: but the Church also baptizeth her infants, such as being born within her bosom of believing parents are within the Covenant, & so have right unto the seal thereof. Doth the inward grace always accompany the outward sign in those of years baptised? No; but only then when the profession of their faith is not outward only and counterfeit, but sincere and hearty, they laying hold on Christ offered in the Sacrament by a lively faith which is the hand to receive the mercies offered, Acts 8. 37. If thou believest with all thy heart thou mayst be baptised, saith Philip to the Eunuch; for it were absurd to extend the benefit of the seal beyond the Covenant; now the Covenant is made only to the faithful, Joh. 1. 10. Mark 16. 16. He that believeth and is baptised shall be saved; but he that believeth not, whether he be baptised or no, shall be condemned. Simon Magus (Act. 8. 13.) and Julian, and thousands of Hypocrites and Formalists shall find no help in the day of the Lord by the holy water of their baptism, without it be to increase their Judgement. But what say you of infants baptised that are born in the Church, doth the inward grace in their baptism always attend upon the outward sign? Surely no; the Sacrament of baptism is effectual in infants, only to those and to all those who belong unto the election of grace, which thing though we (in the judgement of charity) do judge of every particular infant, yet we have no ground to judge so of all in general; or if we should judge so, yet it is not any judgement of certainty; we may be mistaken. Is every elect infant then actually sanctified and united unto Christ in and by baptism? We must here also distinguish of elect infants baptised, whereof some die in their infancy, and never come to the use of reason; others God hath appointed to live & enjoy the ordinary means of faith & salvation. What is to be thought of elect infants that die in their infancy, & have no other outward means of salvation but their baptism? Doubtless in all those the inward grace is united to the outward signs, and the holy Ghost doth as truly, and really, and actually apply the merits and blood of Christ in the justifying and sanctifying virtue unto the soul of the elect infant, as the minister doth the water to its body, and the invisible grace of the Sacrament is conveyed to the outward means. But how can an infant be capable of the grace of the Sacrament? Very well; How infants may be capable of the grace of the Sacrament. though infants be not capable of the grace of the Sacrament by that way whereby the grown are, by hearing, conceiving, believing; yet it followeth not that infants are not capable in and by another way. It is easy to distinguish between the gift conveyed, and the manner of conveying it; faith is not of absolute necessity to all Gods elect, but only to those to whom God affords means of believing. It is the application of Christ's righteousness that justifieth us, not our apprehending it; God can supply the defect of faith by his sanctifying Spirit which can do all things on our part in the room of faith, which faith should do: Do we not know that the sin of Adam is imputed to children, and they defiled by it, though they be not capable to understand it? even so the righteousness of Christ may be, and is by God's secret and unknown way to elect infants; and so to those that are born deaf, and fools, not capable of understanding: for though God tieth us to means, yet not himself; he that hath said of infants to the belongs the kingdom of God, knows how to settle upon them the title of the Kingdom; and we have no reason to think, but that even before or in, at or by the act of Baptism the Spirit of Christ doth unite the soul of the elect infant to Christ, and clothe it with his righteousness, and impute unto it the title of a son or daughter by Adoption, and the image of God by sanctification, and so fit it for the state of glory. But what is to be thought of the effect of Baptism in those elect infants whom God hath appointed to live to years of discretion? In them we have no warrant to promise constantly an extraordinary work to whom God intends to afford ordinary means; What benefit elect infants that live to years have by Baptism for the present. for though God do sometimes sanctify from the womb as in Jeremy, and John Baptist, sometime in Baptism as he pleaseth, yet it is hard to affirm (as some do) that every elect infant doth ordinarily before or in Baptism receive initial regeneration, and the seed of faith and grace: For if there were such a habit of grace then infused, it could not be so utterly lost or secreted as never to show itself but by being attained by new instruction. But we may rather deem and judge that Baptism is not actually effectual to justify and sanctify, until the party do believe and embrace the promises. Is not Baptism then for the most part a vain empty show consisting of shadows without the substance, and a sign without the thing signified? No; it is always an effectual seal to all those that are heirs of the Covenant of grace, the promises of God touching Justification, Remission, Adoption are made and sealed in Baptism to every elect child of God, then to be actually enjoyed when the party baptised shall actually lay hold upon them by faith: Thus Baptism to every elect infant is a seal of the righteousness of Christ to be extraordinarily applied by the holy Ghost, if it die in its infancy; to be apprehended by faith, if it live to years of discretion. So that as Baptism administered to those of years is not effectual unless they believe, so we can make no comfortable use of our Baptism administered in our infancy until we believe. The righteousness of Christ and all the promises of grace were in my Baptism estated upon me and sealed up unto me on God's part; but then I come to have the profit and benefit of them, when I come to understand what grant God in Baptism hath sealed unto me, and actually to lay hold upon it by faith. Explain this more clearly. We know that an estate may be made unto an infant, and in his infancy he hath right unto it, though not actual possession of it until such years; now the time of the child's incapability, the use and comfort of this estate is lost indeed, but the right and title is not vain and empty, but true and real, and stands firmly secured unto the child to be claimed what time soever he is capable of it. Even so infants elect have Christ and all his benefits sealed up unto them in the Sacrament of Baptism, yet through their uncapableness they have not actual fruition of them, until God give them actual faith to apprehend them: Is Baptism lost then which is administered in our infancy? was it a vain and an empty Ceremony? no, it was a complete and an effectual Sacrament, and Gods invisible graces were truly sealed up under visible signs: And though the use and the comfort of Baptism be not for the present enjoyed by the infant, yet by the parent it is who believes God's promises for himself and for his seed, and so by the whole Congregation, and the things then done shall be actually effectual to the infant, when ever it shall be capable to make use of them. But are there not some who utterly deny the baptising of infants to be warrantable? The lawfulness of infant's baptism. Yes; but not to insist upon answering their peevish arguments, sufficient and clear ground for the practice of our Church in this behalf may both be picked out of that which hath been spoken before; and further evidenced by these following arguments. 1. The first we draw from the use of Circumcision in the old Testament, which answereth to Baptism; yet that was applied to the infant the eight day: there can be no reason given to deprive infants of Baptism, but that which may be given against Circumcision, the main whereof is their incapablenesse of the grace of the Sacrament. 2. To them to whom the Covenant belongs, to them belongs the seal of the Covenant that confirms the right unto them; but to the infants of faithful parents the Covenant belongs: To you and to your children are the promises made, saith Peter, Act. 2. 39 and to them belongs the Kingdom of God: if the thing itself, than the sign and seal of it. And the Apostle saith, Your children are holy, 1 Cor. 7. 14. there is a federal sanctity, or external and visible holiness at least in children of believing parents, and they are to be judged of the true flock of Christ until they show the contrary. Yea, but it is objected that they do not believe, which is in the Scripture required of those that are to be baptised, that they make profession of their faith? 3. The Scripture requiring faith in the party to be baptised, speaks of grown men; when the Apostle gives a rule that none should eat but those that labour, it were monstrous from thence to deny meat to children or impotent persons: besides, it is not simply an improper speech to call the infant of believing parents a Believer; our Saviour reckoneth them among Believers, Mat. 18. 6. he took a child and said, Whosoever offendeth one of these little ones that believe in me; what do we deem of Christian infants? is there no difference between them and Pagans? Certainly as it were hard to call them Infidels, so it were not harsh to call them Believers. And further it is the received judgement of our Church, that the faith of the parents (or of those that in stead of parents present the child in the Congregation) is so far the infants as to give him right unto the Covenant. And lastly, as we have said before, the Spirit of God in elect infants supplies the room of faith: and however it be, Adam's corruption cannot be more effectual to pollute the infant, than Christ's blood and innocency is to sanctify them; and God's wisdom wants not means to apply it, though we cannot attain unto the manner. But the Anabaptists urge we have no rule in Scripture for baptising infants, nor example? 4. But do we read any thing in Scripture that may infringe the liberty of the Church therein? nay, do not the Scriptures afford many friendly proofs by consequence of it? we read of such an one baptised, and all his household, the house of Lydia, of the Jailor, of Crispus, of Stephanus, etc. why should we imagine that there were no infants there, or that they were left out? And if the Scriptures not expressing directly the baptising of infants, were sufficient reason why that Sacrament should be denied them, then by the same reason the Sacrament of the Lords Supper should be denied to women; for (to my remembrance) it is not expressed in all the new Testament, that any woman did partake of it; which thing yet were senseless to doubt of. Thus much of the lawfulness of infant's baptism: But is baptism of absolute necessity to salvation? Baptism, Baptism not of absolute necessity to salvation. as we have seen, is a high Ordinance of God, and a means whereby he hath appointed to communicate Christ and his benefits to our souls; and therefore not to be neglected or slightly esteemed, but used with all reverence and thankful devotion when it may be had; yet where God denieth it either in regard of the shortness of the infant's life, or by any other unavoidable necessity; there comes no danger from the want of the Sacraments, but only from the contempt of them. Who are here to be confuted? First, the Papists, who have contrived in their own wicked brains a room near hell which they call (Limbus infantum) a receptacle for the souls of infants which die without Baptism; and whereas they fain they are deprived of God's presence, and never partake of joy and happiness: a dream not worthy the confuting, being not only uncharitable, but impious. Secondly, many ignorant people amongst us, who for want of better teaching harbour in their minds such Popish conceits, especially that Baptism doth confer grace upon all by the work done, (for they commonly look no higher) and they conceive a kind of inherent virtue, and Christendom (as they call it) necessarily infused into children by having the water cast upon their faces: hence the minister is oft posted for to baptise in a private chamber, to the dishonour of that Ordinance: and which is more intolerable, in case of the want of a Minister, women will undertake to be Baptizers, which is a monstrous profanation of so high a service. How may these errors of opinion and practice be avoided? They proceed from gross ignorance, and therefore the means to cure them is to be informed in the right nature and use of the Sacraments, and in the extent and limitation of the necessity of them. How may that be done? We must know that Sacraments properly do not give us any right unto God and his Christ, but only seal up and confirm that right and interest which already we have in God's Covenant and promise: God promised to Adam life, and then he gave him the Tree of life to be a pledge of his promise; It was not the Tree of life that gave Adam life, but the promise. Adam might have lived by the promise without the Tree; but the Tree could do him no good without the promise. Thus God promiseth Christ and his benefits to the faithful and to their seed, and then he gives us Baptism to seal these promises; it is not Baptism that saves us, but the promises; it is not water that purgeth our sins, but the blood of the Covenant: why then was the Sacrament added? for our weakness to be a strengthening to our faith, not to give any strength or efficacy to the Covenant made in the blood of Christ: God's Word is as sure as his bond, his promise is as effectual as his seal, and shall as surely be accomplished; the Sacraments only give strength to our faith in apprehending it. What infer you from this? That where God is pleased to dispense his seals and Sacraments, they are great comforts and pledges of his love; and to despise or slight them were a horrible slighting even of the Covenant itself. But where he denieth means and opportunity of enjoying the signs, the things signified are never the farther off, or less effectual. It is said, Gen. 17. 14. that the uncircumcised should be cut off from God's people, because he had broke the Covenant, but it is meant only of voluntary and wilful refusing of Circumcision; for the people of God in the wilderness were forty years without the outward sign of Circumcision, they were not without the inward grace. David's child died the seventh day, a day before the time appointed for Circumcision, and yet both his words and his carriage express that he doubted not of the salvation of it: so the thief upon the Cross believing in Christ, was received with Christ into Paradise, though he were never baptised; he had the inward grace of Baptism, the washing of the blood of Christ, though not the outward sign: when God affordeth means we must wait upon him for a blessing in them, and by them; when he doth not afford means we must not tie the working of his grace to them: God who sanctifieth some in the womb, knows how to sanctify all his elect infants, and by his Spirit apply the merits of Christ unto them without the outward water. Some have the outward sign and not the inward grace, some have the outward sign and the inward grace, some have the inward grace and not the outward sign; we must not commit Idolatry by deifying the outward element; the rule will hold, It is not the want of the Sacraments, but the contempt or wilful neglect of them that is dangerous. What other errors of opinion and practice do you observe about Baptism? As some through ignorance and superstition have too high a conceit of the outward signs, Baptism to be highly accounted of. so others through ignorance and profaneness have too mean and base an opinion of them: some there are who esteem of Baptism as of a mere Ecclesiastical ceremony and Church compliment, as if there were no serious virtue or efficacy in it, or profit to be expected by it, or had no other use, but to give the child a name, and there is an end, they look no further. How doth it appear that some have so slight an opinion of this Ordinance? By their answerable practices, That many have a slight esteem of this Ordinance. such as these and the like: 1. Often Baptism is deferred and that upon every trifling occasion, as if it were a business of no great weight and moment, but might attend every one's leisure, and many times through delay the child dieth without it; which though it doth nothing prejudice the child's salvation, yet it will lie heavy upon the parent's conscience for neglecting God's Ordinance when he afforded opportunity. 2. Often the Minister is sent for home to perform that service with few in a private chamber, when no eminent necessity urgeth, to the dishonour of so sacred a business, which ought to be a most solemn and public action of the whole Congregation 3. Though the child be brought to Church, yet often some by-day is chosen, and not the Lords Sabbath; and it is then done as if it were only women's work to be present at Baptism, who have most leisure to spend time about matters of smaller consequence. 4. If it be on the Sabbath, than the main care and preparation is about matters of outward pomp and state, every thing is fitted and prepared for the purpose, but only that which should chiefly be, viz. the hearts and minds of those that go about a business of that nature. 5. While the Sacrament is in performing the demeanour of many, show that they have a slight opinion of that service, some turning their backs upon it, & going out of the Church so soon as sermon is done, as if the word was worth the minding, but not the Sacrament; others prating and talking all the while, as if there were nothing for them to learn by, but no duty for them to perform in that action▪ 6. Lastly, infants are brought to the Sacrament of Baptism in their infancy, but are never by their parents taught the doctrine of Baptism when they come to years of understanding, Baptism is not made use of, as it ought, in the whole course of men's lives; these things show that men commonly have a mean conceit of this Ordinance. What is the best way to reform these irreligious practices? A serious pondering & considering of the high dignity of this divine ordinance, What are the means to reform this slight esteem. that will cause a devout & reverend demeanour in that holy business. 1. Every one should consider that it is no customary formality, but an honourable ordinance instituted by the lawful authority of God himself, who never imposed any service upon his Church in vain. It was honoured by our Saviour Christ himself, who sanctified it unto us by submitting unto it in his own sacred person, confirmed by his practice, by his precept, etc. 2. Every one should consider, that there are infinite mercies sealed up by it to the faithful, and to their seed. It is a visible admittance of thy child (if thou be'st a Parent) into the Congregation of Christ's flock, signifying its interest in the heavenly jerusalem which is above: Is this a business to be mumbled over in a corner? Christ came from Galilee to Jordan to be baptised; is the receiving of thy child into the bosom of the Church in a full Congregation, no comfort unto thee? is it not mercy to see the blood of Christ ministerially sealed up unto thy Infant, to purge it from that pollution which it hath brought into the world with it, which also thou makest confession of by presenting it to this mysterial washing? Is it not joy to thy heart, to hear the whole Congregation of God's Saints pray for thy child; and that God hath honoured thee so much, as to count thy very child holy and within his Covenant? think on these things. 3. Every one that is present at Baptism should consider, that that being a public action of the Congregation, every particular person ought reverently to join in it. Shall the whole Trinity be present at Baptism, Mat. 3. & we be gone? join aught every one in prayer to God for the Infant, join in praises to God for his mercy, that we, and our children are brought forth, and brought up within the pale of his Church, whereas the rest of the world are like a wilderness: and thank God for adding at the present a member to his Church; join every one ought in meditation of the pollution of nature, of the blessed means of redemption by Christ, of the happy benefits that God seals up unto us in our Baptism, even before we knew them; of the vows and promises which we in our childhood made by those who were undertakers for us, and finding our failings every time we are present at Baptism we should renew our own Covenant with God, and labour to get new strength to close with his promises, which in our Baptism he made unto us. Thus if we were wise to make a right use of it we might learn as much at a Baptism as at a Sermon. 4. Parents should always bear in mind the promises which their children have made to God by them, and they for their children, labouring to bring them up accordingly in the instruction and information of the Lord, teaching them (so soon as they understand) the meaning of that Sacrament, unfolding unto them Gods precious promises, and their strict engagements. The negligence of parents herein, is a cause of monstrous profaneness in many, they bring children t● receive Christ's badge, but bring them up to the service of the Devil; and God hath not so much dishonour by Heathens and Pagans, as by those who have taken upon them the name of Christians. Lastly, Baptism should be of continual use through a Christians whole life: it is administered but once, but it is always lasting in the virtue and efficacy of it. Baptism loseth not its strength by time; in all thy fears and doubts look back to thy Baptism, the promises of God sealed up unto thee there, now lay hold on them by faith, and thou shalt have the actual comfort of thy Baptism, and feel the effect of it, though thou never saw it. In thy failings, slips, and revolts, to recover thyself have recourse to thy Baptism, new Baptism shall not need, the Covenant and seal of God stands firm, he changeth not; only renew thy repentance, renew thy faith in those blessed promises of grace which were sealed up unto thee in thy Baptism. So much for Baptism: What is the Lords Supper? It is the second Sacrament of the new Testament, Of the Lord's Supper, and what it is. wherein God by the signs of bread and wine signifieth sensibly, and exhibiteth to every faithful receiver the body and blood of Christ, for his spiritual nourishment and growth in Christ, and for so sealing unto him his continuance, with increase in the body of Christ, which is his Church, confirmeth him in the Covenant of grace. Or thus: It is a Sacrament of the Gospel, wherein by the outward elements of Bread and Wine, sanctified and exhibited by the Minister, and rightly received by the communicant, assurance is given to those that are ingraffed into Christ, of their continuance in him, and receiving nourishment by him unto eternal life. Are there divers graces offered to us in Baptism and the Lords Supper? No, the Covenant solemnly ratified in Baptism is renewed in the Lord's Supper, between the Lord himself and the receiver, and the same graces offered again, but to divers ends: In Baptism, to the investing and entering of us into Christianity, (for of that entrance Baptism is a seal:) In the Lord's Supper, to the nourishing and continuance of us in it, of which growth and continuance in Christiannity it is a seal: And therefore as unto the Sacrament of Baptism, so unto this of the Lords Supper, the Popish feigned Sacrament of confirmation is notably injurious. Wherein then doth Baptism differ from the Lords Supper? 1. In regard of the thing signified, The difference between Baptism and the Lords Supper. Baptism (as hath been said) is a seal of our entrance into the Church of God; the Supper of the Lord of our continuance in the same; the one of our new birth, the other of our spiritual food: The former is ordained to this end, that being out of Christ by nature, we might by the Sacrament of our new birth be ingraffed into his body, Titus 3. 5. John 3. 5. the latter, that being in Christ by grace, we might continue and increase in him, 1 Cor. 10. 16. & 11. 23. 1 Pet 3. 21. 2. In regard of the outward sign; water in the one, bread and wine in the other. 3. In regard of the Communicants: Unto Baptism both Infants, and those that are of years of discretion are to be admitted; but unto the Supper of the Lord, only those of years of discretion. 4. In regard of the time; The Supper of the Lord is to be received as often as the Lord shall give occasion, Baptism but once. Why is this called the Lord's Supper, seeing we use not to make it a Supper? It is called the Lords Supper, 1 Cor. 11. 20. not because he appointed it a Supper to us; Why it is called the Lords Supper. but because our Lord jesus Christ sitting at his last Supper ordained it in stead of the Passeover; for in the night that he was betrayed, 1 Cor. 11. 23. immediately after he had eaten the Passeover with his Disciples, he did both himself with them celebrate this holy Sacrament, Mat. 26. 26, etc. and withal, gave charge for continuance of the same in the Church until his second coming, 1 Cor. 11. 20. What may we learn by this; that both our Saviour Christ and his Apostles likewise administered this Sacrament after Supper? That we must not come unto it for our bellies, but have our minds lifted up from these earthly elements to our Saviour Christ represented by them; for men after Supper set not bread and wine, but banqueting dishes upon the Table; which serveth to reprove, 1. Such profane persons as come for a draught of Wine only. 2. Those that rest only in the outward Elements. But doth not the example of our Saviour Christ and his Apostles tie us to administer this Sacrament in the night time? No; because they had special cause so to do, which we have alone. What cause had our Saviour so to do? He was to administer it after Supper: First, because it was to come in lieu and stead of the Passeover, and therefore was presently after the eating of it. Secondly, that it might go immediately before his passion, the better to show whereunto it should have relation; where also is another difference; our Saviour Christ's Supper representing his death, which followed the Supper, and was to come, our Sacrament representing the death of Christ already suffered and passed. What cause had the Apostles? They did it in the night, because it was not safe for the Church to meet in the day for fear of persecution: Wherefore, herein the laudable custom of the Church of administering it in the Morning, when our wits and capacities are best, is to be followed: In which respect also there is some difference between this Sacrament and the Sacrament of Baptism, which may without any inconvenience be administered in the afternoon. What is the fittest day for the Administration of this Sacrament? The Lord's day is the fitttest day for the administration of the Sacrament: For although our Saviour Christ did administer it on another day, (for the reasons before declared) yet he did not bid us so to do: But the Apostles example, and religious practice herein is to be followed, which did celebrate the Supper of the Lord on the Lord's day. So much of the time: Now for the nature of this Sacrament, how may it be known? First, by the matter; and secondly, by the form of it. What is the matter of the Supper of the Lord? Partly outward, Of the matter of the Lords Supper. as the elements of bread and wine; partly inward, as the body and blood of Christ. For as many grains make but one loaf, and many grapes but one cup of wine: so I believe that those outward elements signify Christ and him crucified, with all the benefits of his death and passion, even whole Christ, with all the fruits of his mediation, Mat. 26. 26, 27. 1 Cor. 11. 24, 25. Wherefore did the Lord make choice of Bread and Wine for the outward Elements of this Sacrament? Because meaning to set forth our spiritual nourishment by them, they are of all the means of our corporal nourishment the chiefest, Psal. 104. Why did he not content himself with one of these only? He took both, that he might hereby show how plentiful and assured redemption we have in Christ whom these do represent. Wherefore it is no marvel, that the Papists in the prohibiting of the cup, do answerably teach our salvation to be neither wholly in Christ, nor assuredly. What Argument do you observe in the institution of the Sacrament against this Robbery? The foreseeing Spirit of Christ, knowing the sacrilege that Popery would bring in for the robbing of the people of the use of the Cup, hath prepared a preservative against it, speaking here more fully of the cup (which he did not of the bread) Drink ye all of this, Mat. 26. 27. What Bread used our Saviour Christ? Ordinary bread, such as was used at the common Table; at that time it was indeed unleavened bread, but it was so, because no other was then lawful at the feast of the Passeover. Are not the Bread and Wine changed into the body and blood of Christ in the Sacrament? No; That the bread and wine are not changed into the body and blood of Christ. they are not changed in nature, but in use, 1 Cor. 10. 16. For the words of eating and drinking do properly belong to the outward elements of bread and wine, and by a borrowed speech do improperly belong to the body and blood of Christ, to note unto us the communion we have with our Saviour Christ, of whom we are as verily partakers by a lively faith, as of the bread and wine, by eating and drinking them: And thus we say, that these elements are changed in use; because being separated from a common use, they are consecrate to sign and seal to us our spiritual nourishment and growth by the body and blood of Christ jesus, Luke 22. 19 1 Cor. 10 3, 4. For as the Sacrament of Baptism doth seal to us a spiritual regeneration; so the Lords Supper a spiritual feeding; and even as well the body and blood of Christ is in Baptism given us for clothing, as they are given in the Lord's Supper for nourishment: Therefore the bread and wine are not the true body and blood of Christ, but the signs and tokens of them, as in Baptism the water was only a sign of Christ's blood, not the blood. What further reason have you to overthrow the carnal presence of Christ in the Sacrament? 1. If the bread were turned into Christ, then there should be two Christ's, one that giveth, another that is given: for our Saviour Christ gave the bread, etc. 2. If the bread be the very body of Christ, there should then be no sign of the thing signified, and so no Sacrament, Rom. 4. 11. Where their miserable shift, that the whiteness is the seal and sign, is not worthy the answer. 3. The wicked receiver might then eat and drink Christ's body and blood, as well as any true believer, john 13. 2. 30. 4. The Minister cannot give the inward grace, but the outward Element in the administration of the Sacrament, Luke 3. 16. What reason was there to move our Saviour Christ to use such a borrowed speech in this so great a mystery? Because it is ordinary and usual in the Scripture, to give the name of the thing signed and signified to the sign: as it is called the tree of life, which was but a sign of life Gen. 2. 9 So in the Sacraments of the old Testament, Circumcision is called the Covenant, Gen. 17 10. that is, the token of Covenant, verse 11. Or the Lamb, or Kid, the Passeover, whereof it was a sign only, Exo. 12. The self same manner of speech is also used in the new Testament of Baptism called the new Birth, taking away of sins, whereof it is only a seal: So that unless the Lord would in this Sacrament have departed from the wisdom of the Spirit of God, accustomably received, he must needs here also tread in the same steps of a borrowed and figurative speech. Howbeit, it may seem, that to have used a more proper speech would have been more meet for him, being near unto his death, and more convenient for their understanding. He did after his last Supper use as figurative speeches, as this in the 14, 15, 16. of John, and that without all danger of darkness of speech, there being often times more light in a borrowed then in a proper speech: And a Trope of force must be yielded, when he saith, that the cup is the new Testament. It maketh further for the corporal presence, that our Saviour Christ saith in his supper, that his body was then broken, and not that it should be broken after. That is also usual to the Scripture, for further certainty to speak of things to come, as of them that are present. But there is nothing impossible unto God? 1. The question is here not of the power, but of the will of God, what he will have done. 2. God cannot do those things, in doing whereof he should contradict himself: and therefore the Scripture feareth not, without dis-honour to God, to say that he cannot lie, nor cannot deny himself, Tit. 1. 2. 2 Tim. 2. 13. Why is the cup called the cup of the New Testament? Because it is a seal of the promise of God, touching our salvation in Christ, which being in old time under the Law, shadowed by the shedding of blood of beasts, is now after a new manner accomplished in the blood of Christ himself. Thus much of the matter of this Sacrament: wherein consisteth the form thereof? Partly in the outward actions both of the Minister, Of the form of this Sacrament▪ of the Lords Supper. and of the receiver: partly in the inward, and spiritual things signified thereby (these outward actions being a second seal set by the Lords own hand unto his covenant.) What be the Sacramental actions of the Minister in the Lord's Supper? Four: The Sacramental actions of the Minister. First, to take the bread and wine into his hand, and to separate it from ordinary bread and wine. What doth this signify? That God in his eternal decree hath separated Christ from all other men to be our Mediator, and that he was set apart to that office, and separated from sinners, Exod. 12. 5. Heb. 7. 26. What is the second? To bless and consecrate the bread and wine, by the Word and Prayer. What doth that signify? That God in his due time sent Christ into the world, and sanctified him, furnishing him with all gifts needful for a Mediator. How are the Bread and Wine to be blessed and consecrated? By doing that which at the first institution Christ did. What is that? 1. He declared the Doctrine of the mystery of the Sacrament unto his Apostles, Of the consecration of the Bread and Wine. which received it, by teaching the truth of that which these outward signs did signify. 2. He thanked his heavenly Father for that he had so loved the world, that he gave him which was his only Son to die for it, through the breaking of his most holy Body, and the shedding his most precious blood. Also he gave him thanks for that he had ordained these outward elements, to seal our spiritual nourishment in Christ. 3. By a trope of the chief part of Prayer (which is Thanksgiving) for the whole, the Evangelist giveth to understand, that our Saviour Christ sued to God his heavenly Father, that his death in itself, sufficient to save, might by the working of his holy Spirit be effectual to the elect; and that those outward signs of bread and wine might through the operation of his holy Spirit be effectual to the purposes they were ordained unto. How shall it be known that he gave thanks and prayed, for these things, seeing there is no mention of these things in the Evangelists? 1. The very matter itself that is handled, doth guide us to the knowledge of these things. 2. The like manner of speech in other places of Scripture, where there being no mention what words he used, yet must needs be granted, that he gave thanks, and prayed proportionably to the prayer and thanks here used: For taking the Barley loaves and Fishes, and giving thanks, what can be understood, but that he giving thanks to God, that had given those creatures for their bodily nourishment, prayed that he would bless them, and make them effectual to that purpose and end? Mat. 14. 14. and 15. 36. John 6. 11. And as it is not lawful to eat and drink the common meat and drink without such prayer and thanksgiving: so is it not lawful to communicate these elements without thanksgiving and prayer. So much for the second Action (which the Minister indeed performeth with the Communicants, but yet as chief in the action.) What is the third? To break the Bread, and pour out the Wine. What doth it signify? The passion and sufferings of Christ, with all the torments he endured for our sins both in body and soul; his blessed body being bruised and crucified, his precious blood shed (trickling and streaming down from him to all parts of the ground) and his righteous soul poured out unto death, Isa. 53. 5. & 10. 12. Heb. 9 14. That Christ himself of his own accord offered his body to be broken, and his blood to be shed upon the Cross: And that as the Bread nourisheth not, if it remain whole and unbroken; so there is no life for us in Christ, but in as much as he died. What is the fourth? To give and distribute the Bread and Wine to the Receiver. What doth that signify? That God giveth Christ, and Christ himself to us, That Christ jesus with all his merits is offered to all sorts of Receivers, and that God hath given him to the faithful Receivers to feed their souls unto eternal life, John 3. 14, 15. & 6. 50, 51. What be the Sacramental Actions of the Receivers? They be two: The Sacramental actions of the Receivers. First, to take the bread and wine offered by the Minister. What doth that signify? The receiving of Christ into our souls with all his benefits by faith. That they and only they have benefit by Christ crucified, which thus apply Christ to themselves by a true and lively faith, John 1. 12. What is the second? To eat the bread and drink the wine, receiving them into the body, and digesting them, 1 Cor. 11. 26. What doth that signify? Our uniting to Christ, and enjoying of him, that we must with delight apply Christ and his merits to all the necessities of our souls, spiritually feeding upon him, and groaning by him. For the eating of the bread to strengthen our nature, betokeneth the inward strengthening of our souls by grace, through the merit of the breaking of Christ's body for us; and the drinking of the wine to cherish our bodies, betokens that the blood of Christ shed upon the Cross, and (as it were) drunk by faith, cherisheth our souls: And as God doth bless these outward elements to preserve and strengthen the body of the receiver: so Christ apprehended and received by faith doth nourish him, and preserve both body and soul unto eternal life, John 6. 50, 51. 1 Cor. 10. 3. & 11. 16, 17. Is Christ's body and blood, together with the outward elements received of all Communicants? No; for howsoever they be offered by God to all, Matth. 26. 26. yet are they received by such alone as have the hand of faith to lay hold on Christ; and these with the bread and wine do spiritually receive Christ with all his saving graces: As for the wicked, and those that come without faith; they receive only the outward elements, 1 Cor. 11. 27. and withal judgement and condemnation to themselves, verse 29. So much for the matter and form: Show now the special ends and uses for which the Lords Supper was ordained. 1. To call to mind and renew the memory and virtue of Christ's death, The ends and uses of the Lords Supper. 1 Cor. 11. 24. 2. To increase our faith, begotten by the Word preached, and to confirm unto us our nourishment, only thereby by the means of Christ's death. 3. To increase our love. 4. To increase our joy in the holy Ghost, our peace of conscience our hope of eternal life, and all other graces of God in us. 5. To stir us up with greater boldness to profess Christ, then heretofore we had done. 6. To quicken our hearts to all holy duties. 7. To show our thankfulness to God for his mercy bestowed upon us in Christ. 8. To make a difference betwixt ourselves and the enemies of Christ. 9 To knit us more near in good will one to another. 10. To preserve the public Ministry of the Word and Prayer in Christian assemblies. Who are to be partakers in this Sacrament? Who are to receive the Lords Supper. All baptised who are of years and sound judgement to discern the Lords body, aught to repair to this Sacrament. But those only come worthily who professing the true faith, have duly examined and prepared themselves, Esa. 66. 23. 1 Cor. 11. 27, 28. whereby all not of age and sound judgement are shut from his Sacrament; which are not always from the other of Baptism. May none be admitted by the Church to the Supper of the Lord, but such as have these things in them which God requireth at their hands? Yes; those who having knowledge do make profession of Religion, and are found guilty of no great error, or crime unrepented of. What if any thrust themselves to the Lords Table, who are ignorant or guilty of such crimes? They are to be kept back by the discipline of the Church. What is to be performed by every Christian, that he may worthily partake of the Lords Supper? There must be a careful preparation before the action, Of preparation to the Lords Table. great heed in the whole action, and a joyful and thankful close and shutting of it: All which must be performed as well by the Minister as the people. For there is great difference betwixt our Saviour Christ, the first deliverer of this Sacrament, and all other Ministers, he having no battle of the Spirit and flesh in him, but being always prepared unto every good work, had no need of these things; but other Ministers have as much need thereof as the people. How are we to prepare ourselves to this Sacrament. By due search and trial of our own souls, whether we can find in ourselves the things which God doth require in worthy Communicants. How may we perform that? By fitting our minds, & framing our hearts thereunto, 1 Cor. 10. 15, 16, & 11. 28 How may we sit our minds? By examining our wisdom and knowledge, both of God's will in general, and of the nature and use of this holy Sacrament in particular, whether we can give a reason of the representation of Christ in bread and wine, and bring the resemblance and difference of the proportion of the bread and wine with the body and blood of Christ, and of the eating and drinking of the elements with the partaking of the spiritual things, Rom. 4. 11. 1 Cor. 10. 3. and 4. 16, 17. How may our hearts be framed for the feeling of the virtue and power of this Sacrament? 1. By weighing with ourselves what need we have of it, and what benefit we may reap by it. 2. By examining of our faith, 2 Cor. 13. 5. 1 Tim. 1. 15. and repentance, Heb. 10. 22. james 4. 8. attended with true love of God, Zach. 12. 10. and of our brethren, 1 Cor. 16. 14. 3. By servant invocation, praying for a blessing upon this Ordinance of God, Matth. 26, 26. How may we find what need we have of this Sacrament? Partly by our wretched estate by nature, and partly by our weak estate by grace. What may we find by our estate by nature? That being prone to all evil, we had need of this Sacrament to nourish and preserve the life of grace new begun, which otherwise by our own corruption might die or decay in us, 1 Cor. 10. 16. What need have we of this Sacrament for relief of our weak estate by grace? That being weak in understanding and feeble in memory, we may by the signs of Bread and Wine have our understanding bettered, and memory confirmed in the death of Christ, 1 Cor. 11. 24, 26. What further need may we find of it? That being frail in faith, and cold in love, we may by the same creatures, as by seals and pledges have our faith further strengthened, and our love more inflamed to God and God's children. What benefit then may we reap by the Lord's Supper? We see already that the benefit is great: this Sacrament being as a glass for the mind, a monument for the memory, a support of faith, a provocation to love, a quickening to obedience, and a sign and seal of all the mercies of God in Christ jesus. How must the heart be prepared to find the power of this Sacrament for supply of these wants and obtaining of these benefits? The heart must be purged by repentance and purified by faith, 1 Cor. 10. 14 16. 21. Acts 15. 9 How may the heart be purified by faith? If I have not only knowledge what Christ hath done for his chosen, but a full assurance that whatsoever he hath done, he hath done it for me as well as for any other, 1 Cor. 2. 2. john 17. 3. Gal. 2. 20. What gather you hence? That they only are to present themselves at the Lord's Table, who after their baptism are able to make a profession of the true faith, and can find that they truly believe in Christ; seeing ignorant and unbelieving persons do rather eat and drink their own judgement, than reap any benefit by this Sacrament, 1 Cor. 11. 29, 30, 31. How may thy heart be purged by repentance? If from my heart I do repent of my particular sins passed, and judge myself for them, bewailing and forsaking them, and frame the rest of my life according to Gods will, 1 Cor. 11. 30, 31. Gal. 6. 16. What learn you hence? That it is dangerous for such as remain in their old sins, or after the Sacrament return unto them; once to offer themselves to the Lords Table, forasmuch as by this means they procure the wrath of God against them, and those that belong unto them, although not in condemnation in the world to come (which the faithful notwithstanding their unworthy receiving cannot come unto) yet to fearful plagues and judgements in this world. It is not meet that we be free from all malice in our hearts when we come to the Lords Supper? Yes it is: for this Sacrament is a seal both of our conjunction with Christ, and of our society one with another, 1 Cor. 10. 17. and we must know that true repentance purgeth out malice, amongst other sins; and a sound faith worketh by love towards God and out Brethren, Mat. 5. 22, 23. james 1. 19, 20, 21. 1 Pet. 2. 1. Gal. 5. 6. So much for examination and preparation required before the action. What is to be done by the communicant in the present action? 1. They are to use reverend attention, the better to apply the whole action, harkening to the doctrine of the Sacrament delivered by the Minister, joining with him in his prayers, making use of all the sacramental actions, and so commemorating the Lord's death, for the comfort and refreshing of their own souls, 1 Cor. 11. 17. 26. 2. According as it is commanded, all must take the Bread and Wine into their hands, contrary to the superstition of divers, which will have it thrust either into their mouths, or else take it with their gloves, as if the hand of a Christian, which God hath both made and sanctified, were not as fit as the skin of a Beast, which the Artificer hath tanned and sewed. 3. They must moreover, according to the Commandment of Christ, eat and drink the Bread and Wine, not laying or hanging it up, or worshipping it, as the papists do. 4. Lastly, they must use thanksgiving, offering up themselves both souls and bodies as a sacrifice of thanks, Rom. 12. 1. in which regard this Sacrament is called the Eucharist. What is to be done after the action? 1. We must by and by use joyful thanksgiving, What duties are to be performed after the action. with prayer and meditation, being so comforted in heart in the favour of God towards us, that we be ready with a feeling joy to sing a Psalm unto the Lord, Matth. 26. 30. 2. We must continually endeavour to find an increase of our faith in Christ, love to God and all his Saints, power to subdue sin, and practice obedience, with all other sanctifying and saving graces, 1 Cor. 10. 16, 17. & 11, 21. Col. 2 6, 7. 2 Pet. 3. 18. For a true believer shall feel in himself after the receiving of the Sacrament an increase of faith and sanctification, a further deading of the old man, and so a greater measure of dying unto sin; a further strength of the new man, and so a greater care to live in newness of life, and to walk the more strongly and steadily in the ways of God all the days of his life, this being a Sacrament not of our incorporation, as Baptism, but of our growth; which albeit one cannot always discern immediately after the action, yet between that and the next Communion it may be easily espied in our service towards God and men. What if a man after the receiving of the Sacrament never find any such thing in himself? He may well suspect himself whether he did ever repent or not, and therefore is to use means to come to sound faith & repentance: For the Lord is not usually wanting to his ordinances, if men prepare their hearts to meet him in them. If we receive no good, no refreshment at this spiritual feast, if God send us away empty, either it is because we have no right unto his mercies, being not in Christ, and so not accepted; or because some secret unmortified lust remaineth in us, like Achans wedge of gold: so some beloved sin (either not seen, or not sufficiently sorrowed for, and resolved against) lieth glowing in the heart, which causeth God to frown upon our services; & like a dead fly causeth the ointment to stink: & therefore in this case, a man should descend into himself, & make a more strict search into his conscience, that he may again come before the Lord with more humilty, and better preparedness, and God will reveal himself in due time to every one who unfeignedly seeketh after him in his ordinances. So much of the Sacraments: What are the Censures? They are the judgements of the Church for ratification of the threats of the Gospel against the abusers of the Word and Sacraments. Of the Censures of the Church. What do these Censures profit the Church of God? Very much; for by them the godly having strayed from the course of sincerity, are through obedience brought home again: But the wicked are hardened by them through disobedience; whereof it is, that the wicked are properly said to be punished, the godly only chastened and corrected. But it seemeth that corrections rather belong to Magistrates then to Ministers? The Magistrates by the Laws of the Commonwealth punish some by death, others by other torments, and some by purse, which belongeth not to the Minister, who hath to do only with the soul: And these spiritual censures are of as necessary use in the Church, both to help the godly, and to restrain and root out the wicked out of the Church, as those penal Laws of the Magistrate in the Commonwealth. They therefore who upon this pretence, that God forceth no man to come unto him, suppose the censures to be unprofitable, are like unto children that will have no rod in the house. Whereby doth the necessity of Censures appear? Easily; for sith in the Church of God there be of all sorts, as in a net cast into the sea, which catcheth good and bad: It is impossible (without correction) to keep good order in the Church, especially to restrain the wicked hypocrites from offending, and thereby slandering their profession. If then there were no hypocrites, there were no use of Censures? Not so; but the serve most of all for them that make no conscience of their calling: For the best man that is, having some sparks of his natural corruption remaining unregenerate, may fall and offend; and therefore must be chastened by the Church: But this is the difference, the godly falling by infirmity, by correction do amend, but the wicked offending purposely, by punishment are hardened. What is to be gathered of this? That sith censures are as needful in the Church; as the rod in the house, or the Magistrate's sword in the Commonwealth for offenders, (yea and of so much more use as these are for the body, and this life, and the other for the soul and life to come) they that set themselves against them care not what disorder there be in the Church, but seek to exempt themselves from punishment, that they might do what they list, and make the Gospel a covert for all their wickedness, who are like to them in the second Psalm, that would not bear the yoke of Government. So much for the use and necessity of Censures: What is the doctrine of them especially delivered? In the 18 chapter of Saint Matthew; from the 15 verse to the 20. where both their institution and ratification is laid down: For first our Saviour declareth the degrees of the censures ordained for such as are called brethren, (which are generally corrections according to the greatness of the offences) and then treateth of their power and authority. What is to be observed in the degrees of the censures? That the censures be according to the offences; Of the degrees of Censures. as if the offence be private the censure thereof must be private, wherein the censurer is to deal circumspectly; 1. That he know the offence. 2. That he admonish the offender secretly. 3. That he do it in love, convincing his offence so to be, by the Word of God. What further duty is required of us in this case? 1. That we run not to others to slander the offenders, which Moses forbiddeth, Levit. 19 16. 2. Not to keep the injury in mind, of purpose afterwards to revenge it. 3. Not to deal roughly with one under pretence of seeking the glory of God. 4. Not to despise the offender, but by all means to seek his amendment. Who are to be admonished openly in the Church? Those that sin openly. What if they will not amend by admonition●▪ Then they are by suspension to be barred for a time from some exercises of Religion: and if by that they will not amend, than they are by excommunication to be cut off from the Church, and delivered unto Satan, as shall be declared. How are the Censures ratified, and the authority of the Church confirmed by our Saviour Christ? That appeareth by his words unto his Disciples, Matth. 18. 18. Whatsoever you bind on earth, (meaning according to the rule) shall be bound in heaven, and whatsoever you lose in earth shall be loosed in heaven: which is as much as if a Prince giving authority to one of small reputation, should bid him execute justice, he would bear him out. How is this further proved? It is further confirmed in the verse following by a reason of comparison: If two or three shall agree upon any thing, and shall ask it in my name, it shall be granted: If Christ will ratify the deed of two or three done in his name, how much more than that which the whole Church shall do accordingly? Why is it said, And shall ask it in my name? To declare that by prayer unto God in the name of our Saviour Christ all the Censures of the Church, but especially Excommunication, should be undertaken, as the Apostle saith, 1 Cor. 5. 4. When you are gathered together in the name of our Lord Jesus Christ, (that is, calling upon his name) deliver such an one unto Satan. What need is there of this ratifying of the Church's authority in exercising the Censures? Because some do contemn the Censures of the Church, as proceeding from men only, as if thereby they were no whit debarred from the favour of God; whereas nevertheless whom the Church separateth from the outward seals, them also Christ depriveth of the inward graces, banishing them from his kingdom, whom the Church hath given over to Satan. What gather you of this? That men should not slightly shake off, but with reverence esteem the censures of the Church, as the voice of God himself; and although they be never so high and stout, yet are they to subject themselves to the judgement of God in the Church, unless they will set themselves against the Lord himself. We have heard of the general doctrine of censures: What are the kinds of them? Of the kinds of Censures. They are either of sovereign medicine, Matth. 18. 15, 16. 1 Cor. 4. 5. or of fearful revenge, 1 Cor. 16. 22. jam. 1. 14. 2 Tim. 4. 14. the former properly are corrections, the latter punishments. What are the medicinal censures? They are such as serve to bring men to repentance, the principal end of the, next the glory of God, being the salvation of his soul that is censured. What things are required of them that do execute these censures against any man? Six: 1. Wisdom. 2. Freedom from the sin reproved. 3. Love. 4. Sorrow. 5. Patience, and 6. prayer for the party. Of what sorts are the medicinal Censures? They are either in word, or in deed. What are they in word? The chide & rebukes of the Church for sin which we call Admonitions. How many sorts of admonitions are there? Two: Private admonition. the first is private betwixt Brother and Brother, Levit. 19 17. Mat. 18. 15, 16. the other public by the Minister assisted by the congregation, when the private will not prevail Mat. 18. 17. 1 Tim. 5. 20. What are we to observe in the private admonitions? That we should watch one another diligently, witnessing thereby our mutual love which God requires of us; as if any man seeing another (whose journey he knoweth) wander out of the way, if he should not admonish him he might justly be accounted unnatural; much more we, knowing all men think to journey towards heaven, if we see any go the wrong ways (as by Robberies, Adulteries, Usury, Swearing, or Drunkenness) and do not admonish them, are even guilty of their wand'ring, especially sith the other belongeth to the body, but this both to body & soul. But is it not sufficient for men to watch themselves, seeing every man standeth or falleth to God? Such was the wicked answer of Cain, and they that use it are like unto him: but if God commanded in the law to help our enemy's Ox or Ass having need of help, we are more bound by the law of charity to help himself; and unless we reprove him, we are partakers of his sin, (as hath been said) which we ought not to be, because we have enough of our own. What are the degrees of private admonitions? They be two; The degrees of private admonition. the former is most private done by one, the other is private also, but more public than the first, and it is done by two or three at the most, whereof he that first admonisheth must be one, Mat. 18. 15, 16. Why hath our Saviour Christ limited us with these degrees? By all means to win the offender, if it be possible; if not, that his condemnation may appear to be most just, after so many warnings. How is the first degree of private admonition expressed? If thy brother offend against thee, or in thy knowledge only, tell him between thee and him, Matth. 18. 15. Are we bound to reprove all men of what profession soever? No; but him that is of the same profession of Christianity that we be of, whom the Scripture termeth a brother (thereby shutting forth jews, Turks, Heretics, and Atheists) except we have some particular bond, as of a master to his servant, or father to his child, or magistrate to his subject What learn you thereby? 1. That we observe this in our admonitions, that he be a brother whom we admonish, and not such a one as is a scorner. 2. That we are not to make light of, or contemn the admonitions of others, but to accept of them, and account of them as a precious balm. How must we reprove our brother's fault? First, How we must reprove. we must be sure that it is a fault we reprove him for, and then we must be able to convince him thereof out of the Word of God, so that he shall not be able to gainsay us, unless he do it contemptuously; it being better for us not to reprove him, than not to be able to convince him by the Word, of that we have reproved him in. Lastly, we ought to do it with all love and mildness, regarding the circumstances of persons, time, and place, not inconsiderately, nor of hatred, or to reproach him, or as one that is glad of somewhat to hurt his good name. What is meant by Tell him between thee and him? Matth. 18. 15. That the good name and report of another man should be so regarded by us, that if his fault be private we are not to spread it abroad, as some that think they be burdened, unless they tell it to others, which is not the rule of Charity. Why is this added, If he hear thee, thou hast gained thy brother? As a notable means to encourage us in this duty: For if the bestowing of a Cup of cold water shall not be unrewarded; how much more the gaining of a soul from Satan? What if our brother hear us not, and so we do not gain him? Notwithstanding we lose not our labour, but our reward is laid up with God, Esa. 49. 4. For that which is done for God's cause, though it be never so evilly taken or used, shall certainly be remembered of God, who will recompense it plentifully, and lay it up among our good deeds. Also this shall serve against him that is reproved in judgement, for refusing such a profitable means. What is the second degree of private Admonitions? It is more public than the former. The second degree of private admonition. If thy brother hear thee not, take yet with thee one or two, Matth. 18. 16. For although he hear not the first admonition, yet love will not give him over, but as the case requireth, and the nature and condition of the offender may be discerned to be easy or hard to repent; the admonisher is to take with him one, or if need be two at the most to assist him. The first admonition not availing, may we take whom we will to the second? That choice is to be made which is likeliest to take effect, and therefore we may not take his enemy, or one that is not able to convince; but we must choose one or two such, whom either he reverenceth, or at least favoureth, or otherwise may do most good with him, either by graciousness of speech, or ability of personage, or some other gift: in a word, such as be fittest both for gifts and authority to recover him, or whom the Pastor may be one, as he also may be the first. May the first admonisher substitute another in his place the second time? No, for our Saviour Christ doth not leave it free so to do, but will have him that did first admonish to be one, both for the better confirming of the former dealing with the latter, as also for keeping the fault of the offender in as much silence and secrecy as may be. What is gathered hereby? That great love and care of our Saviour Christ towards him, as also what diligence we must use, and what care for our brother. What may not one alone deal with him the second time? Because that by the testimony of two or three he might be brought to reverence now, that which he would not at the first admonition: And further, that way may be made to the public judgement of the Church, yea to the others, way before the Church, which under two testimonies at least cannot proceed further against him; for in the mouth of two or three witnesses every truth is confirmed, Matth. 18. 16. Thus far of the private admonitions: What is the public? That which is done by the whole Church, Public admonitions. or the Minister assisted by the Congregation, 1 Tim. 5. 20. for if the second warning serve not, our Saviour would have the offender presented to the Church, as to the highest Court, Matth. 18. 17. not of greatest personages, but of the most learned, and beautified with inward graces, whose presence he cannot choose but reverence: As in the book of Numbers, a wife suspected of adultery was brought unto the Priest in the house of God, that the reverence of the place and person might strike a fear in her heart, to cause her to confess the truth, Num. 5. 15, 16 wherein appeareth a further step and degree of God's singular love and affection. But the bringing of him to open shame seemeth rather hurtful then profitable? Not to the godly, to whom it is prepared as a sovereign medicine for his disease: For as a wealthy man being sick assembleth a whole College of Physicians to consult of his disease, and the best remedy thereof, so the whole Church in the like case, having Vrim and Thummim, that is, treasures of knowledge, should consult upon the recovery of the offender, who therefore hearing their admonition, is to be received notwithstanding his former obstinacy: but the hearts of the wicked by the warning are the more hardened, to their everlasting perdition. Hitherto of the corrections which are in word, what are they in deed? Suspension, Num. 12. 14. Exod. 33. 6, 7. and Examination, Matth. 18. 17. 1 Cor. 5. What is Suspension? A certain separation of him that will not amend by admonitions from some holy things in the Church: Of suspension. as 1. the use of Sacraments: 2. some offices in the Church. What is Excommunication? The casting of the stubborn sinner out of the Church, Of Excommunication. and delivering him unto Satan, who being thus disfranchised of all the liberties, and deprived of all the benefits, and common society of the Church, is separated, as it were, from that protection and mercy which may be looked for at the hands of God. What is the end of this casting out? It is twofold: First, in regard of God's glory. Secondly, in regard of men. How in regard of God? Because that his holy Name and Religion should not be evil spoken of, by suffering wicked & unclean persons, (as blasphemers, adulterers, etc.) in the Church, which should not be like unto a sty, but clean from all show of filthiness: for if in houses of good report, a proud person, detractor, or liar, (much less a drunkard, or filthy person) is not suffered, much less ought such a one to be in the Church, which is the house of the living God, lest the Gospel come to reproach through such: in that godless persons would thereby take occasion to open their mouths against the truth. How in regard of men? That likewise is twofold, either respecting the good of the person excommunicated, or of the rest of the Church? What is the regard that concerneth the Church? That they be not infected with his naughtiness, and that they may keep themselves from the like offence; for that if he remain in the Church, and be not punished, First, either men would be provoked to commit the like sins: for the Apostle comparing a sinful man to leaven, 1 Cor. 5. 6. teacheth that a little leaven will sour the whole batch; so one wicked man will infect the whole Church. Or, Secondly, the weak would take occasion thereby of falling away from the truth; and others yet without, would be holden from coming unto it. What is the regard that concerneth him that is cast out? That he being shamed, may be brought to repent, and turn unto the Lord, as the Apostle saith of the incestuous person, who should be cut off for the destruction of the flesh; that is, the natural corruption, and for saving of the spirit, that is, the man regenerate (1 Cor. 5. 5. 1 Tim. 1. 20.) If the severity of this sentence be such as hath been declared: how then tendeth it to Reformation? They that are thus censured are only delivered to Satan conditionally, if they repent not: so it is a means either to bring them to Christ, or send them to the devil: as a hand almost cut off, and hanging but by the skin, is in danger to be lost, unless some skilful Chirurgeon bind it up. What is to be done to him if he repent? He is to be received of the Church, whom as they lose in earth, our Saviour Christ looseth in heaven; yet he is not by and by to be admitted to all privileges of the Church, but to be suspended for a time till the fruits of repentance may better appear: for if some in the law for a certain pollution in a lawful duty of burying the dead, were suspended from the Passeover, Numb. 9 6. much more in the Gospel for such obstinacy. How many sorts of suspensions than are there? Two: one going before excommunication, and the other following the same towards them that are penitent, both which were shadowed in the levitical law in the case of Leprosy. For first, in the 13. of Levit. we find that upon suspicion of Leprosy a man was shut up for a time, not only from the worship of God, but also from all society of men: and how much more may it be lawful under the Gospel, to execute the censure of suspension af●er two admonitions upon a known offence; when it is set down in the 14 of Levit. That a man cleansed from his leprosy was brought home unto the camp, and placed in his tent, where he stayed for certain days, it being not lawful for him to come into the Tabernacle? So much of the medicinal censures: what is the last censure of fearful revenge? The curse unto death called by S. Paul Anathama Marenatha, Anathema Maranatha. 1 Cor. 16. 22. that is, accursed until the Lord come, or everlastingly; which is thought to have been executed upon Hymeneus and Alexander by Paul (1 Tim. 1. 20.) and afterwards upon julian by the Church then. Against whom is this censure to proceed? This everlasting curse, which is the most fearful thunderclap of God's judgement, is to be pronounced only against such as are desperately wicked that have nothing profited by the former censures, and show th●ir incorrigibleness by their obstinate and malicious resisting all means graciously used to reclaim them: giving tokens even of that unpardonable sin against the Holy Ghost. Which fearful sin by how much the more difficult it is to be discerned and known, by so much the more care is this heavy doom to be used by the Church. Yet doubtless God doth sometimes give clear tokens thereof in blasphemous Apostates, such as julian and others, who maliciously oppose, deride and persecute that truth of God which they have been enlightened in: And where God doth set such marks upon them, the Church of God may pronounce them to be such, and carry itself towards them accordingly. What are the outward enemies that oppose against the Church of Christ? Of the enemies of the Church. Some do under the show of friendship, and some with profession of enmity. Who are the open enemies? Heathens, jews, Turks, and all that make profession of profaneness by sitting down in the seat of scorners. What enemies are they that make show of friendship? Such are all those, Of the general Apostasy. that bearing the name of Christians do obstinately deny the faith whereby we are joined unto Christ, which are called Heretics; or that break the bond of charity, whereby we are tied in communion one to another, which are termed Schismatics, or else add tyranny to schism and heresy, as that great Antichrist, head of the general apostasy, which the Scriptures forewarned by name. Where are we forewarned of the Apostasy? Where the Apostle foretelleth that there shall be a general apostasy or falling away from the truth of the Gospel before the latter day. 1 Tim. 4. 1. 2 Thess. 2. 23. Is it meant that the whole Church shall fall away from Christ? No: it were impossible that a perfect head should be without a body. Why is it then called general? Because the Gospel having been universally preached throughout the world; from it, both whole Nations did fall, and the most part also even of those Nations that kept the profession of it, howbeit still there remained a Church, though there were no settled estate thereof. Is it likely the Lord would bar so many Nations that lived under Antichrist, and that so long, from the means of salvation? Why not, and that most justly; for if the whole world of the Gentiles were rejected, when the Church was only in jury for some 1500 years; and seeing of the jews ten Tribes were rejected, and the remainder, but a few, were of the Church: with great reason might the Lord reject those Nations and people for so many ages, seeing they rejected God's grace in falling away from the Gospel, which the Lord most graciously revealed unto them, rather than to their Fathers before them. Is this apostasy necessarily laid upon the See of Rome? Yes verily, as by the description may evidently appear. What are the parts of this Apostasy? The head and the body: for as Christ is the head of the Church which is his body; so Antichrist is the head of the Romish Church which is his body. Who is that Antichrist? He is one who under the colour of being for Christ, Of Antichrist, and who he is. and under title of his Vicegerent, exalteth himself above and against Christ, opposing himself against all his offices and ordinances both in Church and Commonwealth, bearing authority in the Church of God, ruling over that City with seven Hills, which did bear rule over Nations, and put our Lord to death; a Man of sin, a Harlot, a Mother of spiritual fornications to the Kings and people of the Nations, a child of perdition, a destroyer establishing himself by lying miracles and false wonders: all which marks together, do agree with none but the Pope of Rome. How doth the Apostle 2 Thess. 2. 3. describe this Antichristian head unto us? First he describeth what he is towards others, and then what he is in himself. What is he towards others? That is declared by two special titles, the Man of sin, and Son of perdition; declaring hereby not so much his own sin and perdition, which is exceeding great, as of those that receive his mark, whom he causeth to sin, and consequently to fall into perdition: as jeroboam who is often branded with the mark of causing Israel to sin: and he is so much more detestable than he, by how much both his idolatry is more, and hath drawn more Kingdoms after him then jeroboam did Tribes. In what respect is he called the man of sin? In that he causeth man to sin; and this the Pope doth in a high degree, justifying sin, not by oversight, but by Laws advisedly made, not only commanding some sins, which we are by our corrupt nature prone unto, as spiritual fornication, but also (to the great profanation of the holy name and profession of Christ) permitting and teaching for lawful such as even our corrupt nature (not wholly subverted through erroneous custom of sin) abhorreth: as incestuous marriages, and breaking of faith and league, equivocating, and the like, which profane men (by the very light of nature) do detest. In what sense is he called the child of perdition? Not as the unthrift mentioned in the Gospel, Luke 15. 32▪ neither as Judas, who is passively called the Son of perdition; john 17. 12. but actively, as it is other where expounded, where he is called the destroyer, Rev. 9 11. because he destroyeth many: And that the Pope is such an one, some of his own Secretaries make it good, confessing that many who were well disposed persons before their entry into that Sea, became cursed and cruel beasts when once they were settled in the same, as if there were some pestilent poison in that seat infecting those that sit therein. What learn you of this? That the calling of the Pope is unlawful; for every office or calling which the Lord doth not bless, or wherein none occupying the place groweth in piety, is to be esteemed for an unlawful calling: for in a lawful calling some (at the least) are found in all ages profitable to the Church or Commonwealth. What is the use of all this Doctrine? That whosoever are partakers of the sins of Rome, are also under the same curse; and therefore such as have lived in Popery should examine ourselves if we have truly repented us of it, first, by the change of our understanding; as whether we have grown in the knowledge of the truth: And secondly, by the change of our affections, as whether we hate Popery, and love the truth unfeignedly, and so let every one judge himself, that he be not judged, and that with harder judgement, Rom. 2. 4. according as God hath been the longer patient towards us. What further? That there can be no sound agreement betwixt Popery and the profession of the Gospel, no more then betwixt light and darkness, falsehood and truth, God and belial, and therefore no reconciliation can be devised betwixt them: for if the members of Antichrist shall be destroyed, we cannot in any sort communicate with them in their errors, unless we will bear them company in their destruction also. Doth every error destroy the soul? No verily: 2 Pet. 2● for as every wound killeth not a man, so every error depriveth not a man of salvation; but as the vital parts being wounded or infected, bring death, so those errors that destroy the fundamental points and heads of faith bring everlasting destruction, in which kind is Popery, which sundry ways overthroweth the principles and grounds of our holy faith, and therefore is termed an apostasy, or departing from the faith. Is it then impossible for a Pope to be saved? No; it is not impossible, his sin being not necessarily against the holy Ghost, to which only repentance is denied; for some (in likelhood) have entered into, and continued in that Sea ignorantly, and therefore may possibly find place to repentance. But if any be saved, it is a secret hidden with God: for concerning any thing that appears by the end of any Pope, since he was lift up in the Emperor's chair, and discovered to be the man of sin, there is no grounded hope given to persuade that any one of them is saved. So much of Antichrist what he is towards others: what is he in himself? That is set down in two points: first, in that (contrary to right, and by mere usurpation) he seateth himself in the Temple of God, as if he were Christ's Vicar, being indeed his enemy, both which the word Antichrist noteth. Secondly, in that he is here expressly named an adversary, and one that is contrary to Christ. Wherein is the Pope adversary unto Christ? Every way, in life, and in office. How in life? In that Christ being most pure and holy, yea holiness itself, the Popes many of them are, and have been most filthy and abominable in blaspheming, conjuring, murdering, covetousness, whoring, and that incestuously and Sodomitically, and yet will they in their ordinary Titles be called holy; yea holiness itself, which is proper only to Christ. How in Office? First, in his Kingdom: Christ's Kingdom is without all outward show, or pomp: But the Pope's Kingdom consisteth wholly in Pomp, and Shows, as imitating his Predecessors the Emperors of Rome in his proud, stately, and lordly offices, princely train, and outrageous expenses in every sort. Secondly, in his Priesthood, in raising up another Sacrifice than Christ, another Priesthood than his, other Mediators than him. Thirdly, in his Prophetical office, in that he teacheth clean contrary to him; Christ taught nothing but what he received of his Father: The Pope setteth out his own Canons and Decrees of counsels, and in them he teacheth such Doctrine as overthroweth the main foundation of that which Christ taught. What is the second effect? That he is exceedingly lifted up against all that is called God. How doth this agree to the Pope? More fitly then to any other person; for Christ being very God abaseth himself unto the assuming of the nature of man; the Pope a vile man advanceth himself to the Throne of God: Christ being above all secular power, paid tribute, and was taxed and suffered himself to be crowned with a crown of Thorns, and bear his own Cross; but the Pope being under all secular power, exalteth himself above all secular powers, exacteth Tribute of Kings, setteth his foot on the neck of Emperors, carrieth a triple Crown of gold, and is borne upon men's shoulders. But he calleth himself the servant of servants. Though he do, yet (by the confession of his own Canonists) he doth it but dissemblingly and in hypocrisy, which is double iniquity; for they say that he doth in humility only say so, not that he is indeed so as he saith. What are the effects of this his pride? They are two: First, he sitteth in the Church as God, for he bindeth the consciences of men by his decrees, which no Prince's Law can do; for though men observe not such Laws, yet if they break them not of contempt, they are discharged, as if they did bear the penalty prescribed in them. By this it seemeth that the Church of Rome is yet the Church of God, although corrupt, seeing it is said that he sitteth in the Temple of God. No verily; but it is so said, first, because it beareth the name of the Church, for the Scriptures give the name to a thing according to that it hath been, as when Christ saith, The abomination of desolation shall stand in the holy place; he meaneth not that the Temple was then holy, which at that time, (being no figure nor shadow of Christ and his Church) was profaned, but that it had been holy; so we confess that there had been a true Church in Rome, which is now no Church of Christ, but the Synagogue of Satan. Secondly, he is said to sit in the Temple of God, because he exerciseth his tyrannical rule in the Christian world, and is most busy in those parts where Christ had his Church, and the Gospel is professed, labouring in all places, either by himself or his wicked instruments, to overthrow or corrupt, poison or hinder the free course of the Gospel; so that in this regard he may be said to sit in the Temple of God, that is, to reign and tyrannize in the Church of God, though the City where he is be Sodom, and the Church whereof he is head, the Synagogue of Satan. What is the other effect of his pride? He boasteth himself that he is God, as the Pope's flatterers in the Canon Law call him, Our Lord God the Pope: Neither doth his pride stay there, but also he challengeth to himself things proper to God, as the title of Holiness, also power to forgive sins, and to carry infinite souls to hell without check or controlment, and to make of nothing something; yea, to make the Scriptures to be no Scriptures, and no Scripture to be Scripture, at his pleasure, yea to make of the creature the Creator. It should seem to be an impossible thing that men should be carried away from the faith of the Gospel by one so monstrous and directly opposite to Christ. It might seem so indeed, if at once and at a sudden he had showed himself in such foul colours, and therefore by certain decrees of iniquity he raised himself to his height of wickedness, and did not at the first show himself in such a monstrous shape and likeness. How doth that appear? By the Apostle, who in the 2 Thess. 2. 3. unto 13. showeth of two courses the Devil held to bring this to pass; one secret and covert, before this man of sin was revealed: the other when he was revealed and set up in his Seat. What were the ways of Antichrists coming before he was revealed? Those several errors which were spread, partly in the Apostles time, and partly after their time, thereby to make a way for his coming; and in this respect this mystery of iniquity was begun to be wrought (as it were) under ground and secretly in the Apostles time. How was this mystery of iniquity wrought in the Apostles time? By many ambitious spirits, (as it were) petty Antichrists, which were desirous to be Lords over the Church, and wicked Heretics, which then sowed many errors and heresies, as justification by works, worshipping of Angels, and which put Religion in meats, and condemned marriage, which were beginnings and grounds of Popery and Antichristianisme, 3 John 9 Acts 5. 1. Gal. 1. 6, 7. & 2. 6. Col. 2. 18, 21. 1 Tim. 4. 3. What gather you of this? That those whom God hath freed from the bondage of Popery, should strive to free themselves from all the remanents thereof, lest if they cleave still to any of them, God in judgement bring the whole upon them again. How shall Antichrists Kingdom be continued and advanced after that he is revealed? By the power of Satan, in lying miracles and false wonders. What difference is there betwixt Christ's miracles and theirs? Very great every way: The differences between Christ's miracles and the Popes. for Christ's miracles were true, whereas these are false and lying, and by legerdemain; Christ's miracles were from God, but theirs, where there is any strange thing, and above the common reach of men, from the Devil; Christ's miracles were for the most part profitable to the health of man, but theirs altogether unprofitable, and for a vain show; Christ's miracles were to confirm the truth, but theirs to confirm falsehood. What gather you of this? That seeing the Pope's Kingdom glorieth so much in wonders, it is most like that he is Antichrist, seeing the false Christ's and the false Prophets shall do great wonders to deceive (if it were possible) the very Elect, and that some of the false Prophet's prophecies shall come to pass, we should not therefore believe the doctrine of Popery for their wonders sake, seeing the Lord thereby trieth our faith, who hath given to Satan great knowledge and power to work strange things, to bring those to damnation who are appointed unto it. Moreover, whatsoever Miracles are not profitable to some good, neither tend to confirm a truth, they are false and lying; so that as the Lord left an evident difference between his Miracles and the enchantments of the Egyptians, so hath he left an evident difference between the Miracles of Christ and his Apostles, and those of the Romish Synagogue, Matth. 24. 24. Deut. 13. 12. Exod. 7. 12. Are not miracles as necessary now, as they were in the time of the Apostles? No verily; for the Doctrine of the Gospel being then new unto the world, had need to have been confirmed with miracles from heaven; but it being once confirmed, there is no more need of miracles; and there we keeping the same Doctrine of Christ and his Apostles, must content ourselves with the confirmation which hath already been given. What ariseth out of this? That the Doctrine of Popery is a new Doctrine, which hath need to to be confirmed with new miracles; and so it is not the doctrine of Christ, neither is established by his miracles. What force shall the Miracles of Antichrist have? Marvellous great, to bring many men to damnation, God in the just revenge of the contempt of the truth, sending a strong delusion among them. Hither to we have heard Antichrist described by his effects and properties: The seat of Antichrist. now tell me here where is the place of his special residence? That is the City of Rome. How doth that appear? First, because he that letted at the time when Paul wrote was the Emperor of Rome, who did then sit there, and must be disseated, (as the learned Papists themselves grant ere the Pope could enter upon it. Secondly, Rev. 17. 18. John called the City where he must sit, the Lady of the world; which at that time agreed only to Rome, being the Mother City of the world. Thirdly, it was that City which was seated upon seven hills, Rev. 17. 9 which by all ancient Records belongeth properly and only to Rome. As for the occasion of the Pope's placing there, it came by the means of translating of the Seat of the Empire from Rome to Constantinople, from whence ensued also the parting of the Empire into two parts, by which division it being weakened, and after also sundered in affection, as well as in place, was the easier to be entered upon, and obtained by the Pope. What do you further gather of that the Apostle saith, that he that letteth shall let? That the Antichrist is not one particular man, as the Papists do fancy; for then by the like phrase he that letteth must be one particular man, where it cannot be that one man should live so many hundred years; as from Paul's time to the time of the translation of the Empire from Rome, much less until within two years and a half of the latter day, as they imagine the time of Antichrist: and therefore as by him that letteth is understood a succession of men, and not one only man; so in Dan. 7. 3. 17. the four beasts, and the four Kings, do not signify four particular men, but four governments, in every one whereof there were sundry men that ruled: so that the argument of the Papists who upon the words [the man of sin] would prove that the Antichrist the Apostle speaketh of, is one singular man, is but vain, and hath no consequence in it. But how can Antichrist be already come, seeing the Empire yet standeth? The name of the Empire only remaineth, the thing is gone; for he hath neither the chief City, nor the Tribune, nor the Commandment of the people; and therefore he can be no let to the Antichrists coming, especially the Pope having gotten such an upper hand over him, as to cause him to wait at his gate barefoot, and to hold his stirrup. What shall be the end of this Antichrist? God shall confound him with the breath of his mouth, that is, with the preaching of his Word: which serveth for another argument to prove the Pope to be Antichrist: for whereas he had subdued Kingdoms and Empires under his feet, he hath been of late mightily suppressed by the Word preached, and not by outward force, as other Potentates use to be. What learn you of this? The marvellous power of God's Word to suppress whatsoever riseth against it: for if the mightiest cannot stand before it, much less the smallest: and therefore it is expressed by a mighty wind, Acts 2. 23. which carrieth all before it; and by fire, which consumeth all, and pierceth all: And it declareth a marvellous easy victory against the enemies, when it is said, that with the breath of his mouth he shall consume his enemies, 2 Cor. 10. 4, 5. What else shall be the overthrow of Antichrist? The glorious appearance of the Son of God in the latter day. What gather you of this? That before the last day he shall not be utterly consumed, whereof notwithstanding it followeth not that the head shall remain till then; for the Beast and the false Prophet shall be taken and cast into the fire before the latter day; but some shall retain a liking of him, and his errors, and superstitions even till the last day. Hitherto of the head of this general Apostasy: what are the members of it? They are first described by their end, even a number of people that shall perish, which acordeth with that name and property of the head, the Destroyer or Son of perdition, being truly verified in them in regard of the fearful end he shall bring them to. What is the use of this? That as no poison can take away the life of an elect: so small occasions carry away such as are appointed to destruction. How otherwise are these members of Antichrist described? By this, that they never loved the truth, although they understood and professed it. How should a man love the truth? For the truth's sake, not for vain glory, filthy delight, or commodidities. How appeareth it that men love the Word of God? When they walk accordingly, and keep faith in a good Conscience, which some losing by their wicked life, lost also their Faith, that is, their Religion, 1 Tim. 1. 19 How is it to be understood that God giveth men up to strong delusions? Because God is a just judge, which by them either punisheth or correcteth former sins, and especially the contempt of the Gospel; in which regard even amongst us now, some are cast into the sink of Popery, some into the Family of love; some become Arians, some Anabaptists, at which are (as it were) divers Gaoles and Dungeons, whereinto he throweth those that are cold and careless Professors of the Gospel. What learn you by this? That they that imagine God favourable unto them notwithstanding their sins, because their life, or goods, or honours are spared, are foully deceived; for when the Lord ceaseth to reprove any, or to strive with them, Rom. 1. 24, 26. then doth he give them up into vanity of their own minds to do their wicked wills, which is the greatest judgement, and very usual with God to do. What is our duty in such cases? To pray unto the Lord to keep us from all errors; but if for our trial and further hardening of others it please him to send errors amongst us, that it would please him to preserve us in that danger, that we taste not of that bait whereby Satan seeketh to catch us. What other cause is there of sending these errors? That those may be damned which believe not the truth: for as God hath appointed them to damnation, so betwixt his counsel in rejecting them and the final effect of it, there must be sin to bring the effect justly upon them. What reason is annexed for their just damnation? Because they rest in unrighteousness, having their ears itching after errors, which they drink in, as the earth drinketh up water. So that albeit they be powerfully sent of God in his judgement, yet are they also greedily desired and affected of them. Having spoken at large of the providence of God disposing of man in this world; it followeth to speak of his providence concerning mankind in the world to come. How doth God then deal with men after this life? Of the last judgement. He bringeth them all to judgement. What is meant here by judgement? The pronouncing or executing of the irrevocable sentence of absolution or condemnation. How is that done? Partly on every man in particular at the hour of his death, Heb. 9 27. but fully and generally upon all men at the second coming of Christ, Acts 17. 31. The death of every one severally goeth immediately before the particular judgement: the general resurrection of all goeth before the final judgement which shall be at the last day. Must all men then die? Yea all both good and bad, Psal. 49. 10. Eccl. 2. 16. save that unto some, namely such as shall be found alive at Christ's coming, a change shall be in stead of death, as shall be showed. Death being the punishment of sin, Why the righteous dye. how cometh it to pass that the righteous dye, to whom all sins are forgiven? Death indeed came on all mankind by reason of sin, Rom. 5. 12. but yet it is not in all things the same to the godly and to the wicked: for howsoever unto both it be the enemy of nature, as the end of natural life, 1 Cor. 15. 26. Psal. 90. 3. Yet 1. unto the godly it is a token of God's love, unto the wicked of his anger, Psal. 37. 37, 38. Job 18. 13, 14. 2. Unto the godly it is a rest from labour and misery, Apoc. 14. 13. the last enemy being now destroyed, 1 Cor. 15. 26. unto the wicked it is the height of all worldly evils, Luke 12. 20. 3. Unto the godly it is the utter abolishing of sin and perfection of mortification, Rom. 6. 7. unto the wicked it is the conquest of sin and accomplishment of their spiritual captivity. 4. Unto the godly it is so far from being a separation from Christ, that even the body severed from the soul and rotting in the grave is yet united to Christ; and the soul freed from the body is with him in Paradise, Luk. 23. 43. Phil. 2. 16. unto the wicked it is an utter cutting off from the favourable presence and fruition of God. 5. Unto the godly it is the beginning of heavenly glory; unto the wicked it is the entrance into hellish and endless torments, Luke 16. 22, 23. How are men judged at the hour of death? Of particular judgement at the hour of death. 1. God at that instant pronounceth, and the conscience apprehendeth the sentence of blessing or cursing, Heb. 9 27. 2. The soul of every man accordingly is (by the power of God and the ministry of Angels) immediately conveyed into that state of happiness or misery wherein it shall remain till the resurrection, and from thenceforth both body and soul for ever, Luke 16. 22, 23, 26. Eccl. 11. 3. What gather you of this? That the doctrine of Purgatory and Prayer for the dead is vain, seeing it appeareth by the Word of God that the souls of those that die in God's favour are presently received into joy Isay 57 2. joh. 5. 24. Luke 23. 43. Apoc. 14. 13. 1 Thess. 4. 16. and the souls of those that die in their sins cast into endless torments; no means being left after death to procure remission of sins, Isay 22. 14. john 8. 24. Rome 6. 10. What is the general and final judgement? The general judgement. The great day of assize for the whole world, Eccl. 12. 14. wherein all men's lives that ever have been, 2 Cor. 5. 10. are, or shall be, being duly examined, every one shall receive according to his works. In which judgement we are to consider, 1. The preparation to it. 2. The acting of it. 3. The execution of the sentence. Wherein doth the preparation to the last judgement consist? In five things. The preparation to the last judgement. 1. In the foretokening of the time thereof, which though it be so sealed up in the treasury of God's counsel, Acts 1. 7. that neither men nor Angels, nor yet our Saviour himself as man in the days of his flesh had express notice thereof, Matth. 13 32. (that from the uncertainty and suddenness of it we might be taught to be always in readiness for it) yet it hath pleased God to acquaint us with some signs whereby we may discern Christ's approaching, Mat. 24. 13. 33. as men in the Spring time may discern Summer approaching by the shooting forth of the Figtree. What are the signs foretokening the last judgement? The signs of the last judgement. They are certain notable changes in the world and Church, some further off, Matth. 24. some nearer unto the coming of Christ; as 1. The publishing and receiving the Gospel throughout the world. 2. The Apostasy of most part of professors not loving the truth. 1 Tim. 4. 1. 3. The revealing of Antichrist that Man of sin and Child of perdition, 2 Thess. 2. 3. who under the title of Christ's Vicegerent opposeth himself to Christ in all his offices and ordinances both in Church and Commonwealth. 4. Common corruptions in manners joined with security, as in the days of Noah and Lot. 5. Wars and troubles in the world and Church. 6. False Christ's, attended with false Prophets, and armed with false miracles. 7. The calling of the jews unto the faith of the Gospel. 2 Pet. 3. 7. 8. And lastly, Matth. 24. 30. signs in Heaven, Earth, and all the Elements. As the darkening of the Sun, and Moon, etc. Yea, firing of the whole frame of Heaven, and Earth, with the sign of the Son of man, whereby his coming shall then be clearly apprehended by all men. What is the second thing in the preparation? The coming of jesus Christ the judge of the world, who in his humane visible body (but yet with unspeakable glory) shall suddenly break forth like Lightning through the Heavens, The second thing in the preparation. riding on the clouds environed with a flame of fire, attended with all the host of the elect Angels; and especially with the voice and shout of an Archangel and the Trumpet of God, and so shall sit down in the royal throne of judgement. What is the third thing? The third thing. The summoning and presenting of all both dead and living men, together with Devils, before the glorious throne of Christ the judge. How shall all men both dead and living be summoned? By the voice of Christ appeared by the ministry of Angels, and namely by the shout and Trumpet of the Archangel, whereto the Lord joining his divine power (as unto the word preached for the work of the first resurrection) shall in a moment both raise the dead with their own bodies and every part thereof though never so dispersed, john 5. 28. and change the living, Matth. 24. 31. so that it shall be with them as if they had been a long time dead and were now raised to life again. 1 Cor. 15. 52. Shall there be no difference between the resurrection of the elect and reprobate? Yes; for howsoever they shall both rise by the same mighty voice and power of Christ in the same bodies wherein they lived upon earth, and those so altered in quality, as than they shall be able to abide for ever in that estate whereunto they shall be judged: yet 1. The elect shall be raised as members of the body of Christ by virtue derived from his resurrection: the reprobate, as Malefastors, shall be brought forth of the prison of the grave by virtue of the judiciary power of Christ, and of the curse of the law. 2. The elect shall come forth to everlasting life, which is called the resurrection of life: the reprobate to shame and perpetual contempt, called the resurrection of condemnation. 3. The bodies of the elect shall be spiritual, that is, glorious, powerful, nimble, impatible: but the bodies of the reprobate shall be full of uncomeliness and horror, Phillip 3. 21. agreeable to the guiltiness and terror of their consciences, and liable to extreme torment. How shall all men be presented before the throne of Christ? The elect being gathered by the Angels, shall with great joy be caught up into the air to meet the Lord, Luke 21. 28. 1 Thess. 4. 17. The reprobate together with the Devil and his Angels, shall with extreme horror and confusion be drawn into his presence, Rev. 6. 15. What is the fourth thing? The separation of the Elect from the Reprobate: The fourth thing. For Christ, the great Shepherd, shall then place the Elect, as his Sheep that have heard his voice and followed him, on his right hand: and the Reprobates, with the Devils, as straying Goats, on the left hand, Matth. 25. 33. What is the fifth and last thing? The opening of the book of record, The fifth thing. by which the dead shall be judged Rev. 20. 12. viz. 1. The several books of men's consciences, which then by the glorious illumination of Christ, the Sun of righteousness, shining in his full strength, shall be so enlightened, that men shall perfectly remember what ever good or evil they did in the time of their life, the secrets of all hearts being then revealed. 2. The book of life, that is, the eternal decree of God to save his Elect by Christ, which decree shall then at length be made known to all. Thus far of the preparation to judgement, what are we to consider in the second place? The act of judgement, The act of judgement, and how performed. wherein the Elect shall first be acquitted, that they may after as assistants join with Christ in the judgement of the reprobate men and Angels. How shall the act of judgement be performed? 1. By examination: Rom. 2. 12. 2. By pronouncing sentence. The examination shall be according to the Law of God, which hath been revealed unto men, whether it be the Law of nature only, which is the remainder of the moral Law written in the hearts of our first parents, and conveyed by the power of God unto all men, to leave them without excuse; or that written Word of God, vouchsafed unto the Church in the Scriptures, first of the old, and after also of the new Testament, as the rule of faith and life. 2. By the evidence of every man's conscience, bringing all his works, whether good or evil, Matth 12. 27, 41, 42. to light, bearing witness with him or against him, together with the testimony of such, who either by doctrine, company, or example, have approved or condemned him. Shall there be no difference in the examination of the Elect and the Reprobate? Yes: Ezek. 18. 22. for, 1. The Elect shall not have their sins, for which Christ satisfied, Rev. 14. 17. but only their good works remembered. 2. Being in Christ, they and their works shall not undergo the strict trial of the Law simply in itself, but as the obedience thereof doth prove them to be true partakers of the grace of the Gospel. Shall there be any such reasoning at the last judgement, as seemeth Matth. 7. & 25? No: but the consciences of men being then enlightened by Christ, shall clear all those doubts, and reject those objections and excuses, which they seem now to apprehend. How shall the sentence be pronounced? By the judge himself, our Lord jesus Christ, who according to the evidence and verdict of conscience touching works, shall adjudge the Elect unto the blessing of the kingdom of God his Father: and the Reprobates, with the Devil and his Angels, unto the curse of everlasting fire. Shall men than be judged to salvation or damnation for their works sake? 1. The wicked shall be condemned for the merit of their works, Rom. 6. 23. because being perfectly evil, they deserve the wages of damnation. 2. The godly shall be pronounced just, because their works, though imperfect, james 2. 18. do prove their faith (whereby they lay hold on Christ and his meritorious righteousness) to be a true faith, Gal. 5. 6. as working by love in all parts of obedience. Hitherto of the act of judgement: What are we to consider in the third and last place? The execution of this judgement, The execution of the last judgement. Christ by his almighty power and ministry of his Angels, casting the Devils and the reprobate men into hell, Matth. 25. 46. and bringing Gods Elect into the possession of his glorious kingdom: Psal. 58. 10. wherein the Reprobates shall first be dispatched, that the righteous may rejoice to see the vengeance, and as it were wash their feet in the blood of the wicked. What shall be the estate of the Reprobates in hell? They shall remain for ever in unspeakable torment of body, The estate of the Reprobates in hell. and anguish of mind, being cast out from the favourable presence of God, and glorious fellowship of Christ and his Saints, 2 Thess 2. 9 (whose happiness they shall see and envy) into that horrible Dungeon figured in Scripture by utter darkness, blackness of darkness, weeping and gnashing of teeth, the Worm that never dieth, the fire that never goeth out, etc. What shall be the estate of the Elect in heaven? They shall be unspeakeably and everlastingly blessed and glorious in body and soul, The estate of the Elect in heaven. being freed from all imperfections and infirmities; 1 Cor. 2. 9 yea from such Graces as imply imperfection, 1 Cor. 13 10. as Faith, Hope, 1 Cor. 13. 12. Repentance, etc. endued with perfect Wisdom and Holiness, Psal. 16. 11. possessed with all the pleasures that are at the right hand of God, Rev. 3. 21. seated as Princes in Thrones of Majesty, 2 Tim. 4. 8. crowned with Crowns of Glory, 2 Pet. 3. 13. possessing the new Heaven and Earth, wherein dwelleth Righteousness, Psal. 17. 15. beholding and being filled with the fruition of the glorious presence of God, 1 Thess. 4. 17. and of the Lamb, Heb. 12. 22. jesus Christ, in the company of innumerable Angels, and holy Saints, as the Scripture phrases are. What shall follow this? Christ shall deliver up that dispensatory Kingdom (which he received for the subduing of his enemies, 1 Cor. 15. 24, 28. and accomplishing the salvation of his Church) unto God the Father, and God shall be all in all for all eternity. Amen. What use may we make of this Doctrine, concerning this general end, and final judgement? First, it serveth to confute, not only heathen Philosophers; who, as in other things, The use of this doctrine concerning the last judgement. so in this, concerning the world's continuance, became vain in their imaginations, and their foolish heart was full of darkness, Rom. 1. being destitute of the Word of God to guide them; Rev. 17. but also to confute many profane Atheists, in the Church of God, who do not believe in their hearts those Articles of the Resurrection and of the general judgement: it is much indeed that there should be Atheists in the Church of God, and none in hell, that any should deny, or doubt of that which the devil's fear and tremble at. But sure the Apostle Peter's prophecy is fulfilled, 2 Pet. 3. 3. there shall come in the last day's scoffers, walking after their own lusts, and saying, Where is the promise of his coming? for since the fathers died, all things continue alike from the beginning of the creation: and (as they would persuade themselves) so they shall for ever: And answerable their lives are to such conceits, Eccl. 11. 9 But if neither the light of reason (it being impossible that the truth and goodness and justice of God should take effect, if there were not after this life a doom and recompense, 2 Thes. 1. 6.) Nor secondly, the light of Conscience, which doubtless with Felix, Acts 24. 25. makes them tremble in the midst of their obstinate gainsaying; Nor thirdly, the light of Scripture can convince and persuade men of this truth, than we must leave them to be confuted and taught by woeful experience, even by the feeling of those flames, which they will not believe to be any other than fancies; and by seeing the Lord jesus come in the Clouds, when all nations shall weep before him; Acts 17. and these Atheists especially, lament their obstinate infidelity with ever dropping tears, and ever enduring misery. And this Doctrine may be terror to all graceless and wicked livers, to consider that the wrath of God shall be revealed from heaven against all ungodliness and unrighteousness of men, 2 Thes. 1. 6. when all the sweetness of their sinful pleasures shall be turned into gall, and bitterness for ever, Wis. 5. 6, 7, 8. How may the consideration of this Doctrine, touching the end of the world, and the day of Judgement be useful to the godly? First, it should teach us, not to seek for happiness in this world, or see our affections on things below; for this world passeth away, and the things thereof. Secondly, here is a fountain of Christian comfort, and a ground of Christian patience in all troubles, that there shall be an end, and a Saints hope shall not be cut off. If in this life only we had hope, we were of all men most miserable, 1 Cor. 15. 19 But here is the comfort and patience of the Saints, they wait for another world, and they know it is a just thing with God, to give them rest after their labours, 2 Thes. 1. 9 and a Crown after their Combat, 2 Tim. 4. 8. and after their long pilgrimage, an everlasting habitation, 2 Cor. 5. 1, Be patient, (saith the Apole) and settle your hearts, for the coming of the Lord draweth near, 2 Pet. 2. 9 when they that have sown in tears shall reap in joy, James 5. 7. Heb. 10. 36. Thirdly, from this Doctrine, excellent arguments may be drawn to press Christians to a holy life, 2 Pet. 3. 11. Seeing then all these things must be dissolved, what manner of persons ought we to be in all holy conversation, and godliness? And verse 14. Wherefore seeing ye look for such things, give diligence that you may be found of him in peace: We should always live in expectation of the Lord jesus in the Clouds with oil in our Lamps, Luke 12. 43. prepared for his coming: Blessed is that servant whom his Master when he cometh shall find so doing, Matth. 25. 21. he shall say unto him, Well done good and faithful servant, enter into thy Master's joy. FINIS. The Table. ALL men desire eternal life and happiness. 3 Religion the means to obtain it. No salvation but by true Religion. The divers kinds of false Religion. What Christian Religion is. Of Catechising. 4 What Catechising is. Where to be used, and by whom. The necessity of it. True happiness consisteth in God. How we come to enjoy God. Means to know God. By His divine works. His holy word. 5 Of the divine works of God. The uses of knowing God by his works. Of God's holy Word, the Scriptures. 6 How the Scriptures were delivered. By Revelations. By Oracles. By visions. 7 What the Scripture is. That the Scriptures are the Word of God. 8 Reasons to prove God to be the Author of the holy Scriptures. 1. Efficient; instrumental. 2. The simplicity and sincerity of the Writers. 3. The quality and condition of the penmen of the holy Scriptures. 9 4. The holy matters of holy Scriptures. 5. The doctrine of Scriptures are above humane capacity. 6. The concord of the several Writers one with another. 7. The Prophecies fulfilled in their due times. 8. The Majesty and authority of the Scriptures. 10 9 The motives used in them to persuade, not reason, but commands. 10. The end and scope of the Scripture, which is God's glory. 11. Their admirable power. 12. Their antiquity. 13. The hatred of the devil and wicked men against them. 14. The preservation of the Scriptures. 15. The power to humble a man, and raise him up again. 16. The consonant testimony of all men at all times. 11 17. The known miracles done by the Writers. 18. The testimony of the Spirit in the hearts of men. What are the books of holy Scripture. 12 In what language the old Testament were first written, with vowels and pricks. That the Scriptures of the old Testament were first written without pricks or vowels. 13 The Book of Moses. The Book of the Prophets. The Historical Books. The Doctrinal Books. The Poetical books. The Prosaicall books. 14 The Apocryphal Books. The erroors of the Apocryphal books. 15 Of the books of the New Testament. 16 The properties of the holy scriptures. 17 1. Holy. 2. Highest in authority. 18 3. Sufficient in themselves. That the Scriptures are a perfect Rule for doctrine, life, and salvation. Objections against the sufficiency of the holy Scriptures answered. 20 Of the perspicuity of the holy Scripture. 21 The Papists objections against the perspicuity of the Scriptures answered. 22 Why God hath left some places of Scripture obscure. 23 Of the translations of holy Scriptures. An objection grounded on various readings answered. 24 Why the Scriptures must be expounded by the Scriptures. The use of the holy Scriptures. 25 Who must read the Scriptures. That all must read the Scriptures proved. The Papists objections against reading the Scriptures answered. 26 That there is a God. 27 Of the nature of God. 29 Of God's essence. 30 The Name of God. Of the Properties or Attributes of God. 32 A description of God. God is a spirit. 33 The perfection of God. The felicity of God. Of the simpleness, or singleness of God. 35 Gods infiniteness. 36 Gods immensity or greatness. 37 Gods eternity. 38 The life of God. 39 Of the knowledge or wisdom of God. Foreknowledge or counsel of God. The counsel of God. God's absolute wisdom and knowledge. The uses. 45 Of the omnipotence or almighty power of God. Of God's absolute power. 47 Of God's actual power. God's power infinite. The uses. 50 Of Gods will. Whether God doth will evil. 56 The holiness of Gods will. 61 Of God's goodness. The use of God's goodness. 62 The graciousness of God. 63 Of the love of God. 64 Uses of God's love. 67 Of the mercy of God. The uses of God's mercy. Of the justice of God. 70 The uses of God's justice. 72 That there is but one God. 73 Of the unity of the Godhead. Of the Trinity. 75 What a Person in the Trinity is. 78 Of the Father, the first person of the Trinity. 79 Of the other persons of the Trinity in general. Of the second person in the Trinity. 80 Of the third person in the Trinity. 83 How to know that we have the Spirit. 86 Things common to the three persons. 87 In what they all agree. 1. Coessential. 2. Coequal. 3. coeternal. Things proper to each of the persons. Of the kingdom of God. 88 The parts of God's Kingdom. Of God's decree. Of Predestination. 91 Parts of Predestination. Election. Reprobation. Election. Of Reprobation. Execution of God's decree. 93 Creation. Providence. Creation in general. Uses of the creation. Creation of the particular creatures. The Heavens. The earth. Of the invisible Creatures, the third Heaven. and Angels. Of Angels. Of the creation of visible things. 98 Of the Chaos, or rude mass. Of the parts of the rude Mass. Heaven. Earth. Of the frame of the world. Of the Elements. The four Elements. Of the mixed or compound bodies. The several works of the six days. 100 The 1. day, heaven, earth, and the light. The 2. day the firmament. The third day grass, corn, trees. Of the water and earth. The 4. day, of the Creation of lights. 101 The 5. day, of the creation of fishes, birds The 6. day, of the creation of man and woman. 102 Of the parts of man, and 1. Of his body. 2. Of the soul of man. 103 Of the immortality of the soul. Of the seat of the soul. What is the Image of God in man. 104 Of the woman's creation 106 The end of the creation. Of God's providence. 107 Definition of God's providence. 108 The uses of the Doctrine of God's providence. 115 Of God's special providence over Angels. Good Angels. 116 Of the Evil Angels 120 Uses of the Doctrine concerning evil Angels. 122 Of God's particular providence over man. Of God's providence towards mankind. 123 Of the Covenant between God and man. First Covenant of works. 124 The state of man in the time of his innocency. 126 Of man in the state of corruption, and of his fall. 127 That the breaches of all the Commandments concurred in Adam and Eves sin. 134 The effects of the fall. 136 Sin, guiltiness, punishment. Of our first Parent's nakedness. 137 Of their hiding themselves. Of sin. Why all Adam's posterity are partakers of his sin and misery. 142 What sin is. 143 Imputed sin. 144 Inherent sin. Original sin. The propagation of original sin. 145 The mind corrupted. The corruption of the memory. The corruption of the will. 147 The corruption of affections. The corruption of the conscience. Of the corruption of the body. Actual sin. Of the sin against the Holy Ghost. 151 The divers differences of actual sin. 152 Gild of sin. 153 Punishment of sin. Of God's covenants of man. 157 Of the covenant of grace. 158 The differences between the covenant of works, and the covenant of grace. 159 Wherein they agree. Of Jesus the Mediator of this covenant 160 The foundation of it. Of the person of Christ. Of the natures of Christ, Divine. Humane. Of the divine nature of Christ, Why it was necessary that Christ should be God. 161 Of the humane nature of Christ. 162 Why it was necessary that Christ should be man. 164 Of the union of the two natures of Christ. 165 Of Christ's Office & Mediatorship. 166 That here is but one Mediator. Of his names, jesus, Christ. 167 Of Christ's Priesthood. 168 The Popish Priesthood overthrown. 169 Of Christ's satisfaction. 170 Of Christ's sufferings. 171 Of Christ's sufferings in his soul 172 Of Christ's sufferings in his body. Uses of Christ's passion. 174 Of Christ's burial. His descending into hell. Christ's righteousness in fulfilling the Law. Christ's original righteousness. 175 Christ's actual holiness. Of the intercession of Christ. 176 Of the Prophetical office of Christ. 177 Of the Kingly office of Christ. 179 Of Christ's humiliation. 183 Of Christ's exaltation. Of the Resurrection of Christ. Of Christ's ascension. 184 Of the third degree of Christ's exaltation, his sitting at the right hand of God. 185 The state of the godly in Christ. 186 Of the Church of Christ. 187 The Catholic Church. The property and office of the head of the Church. The Church triumphant. 188 Of the Church militant. Prerogatives of the members of the Catholic Church. 190 What Sanctification is. What Redemption is. Of our union and communion with Christ. 192 Communion of Saints. The benefit of our Communion with Christ. 193 Justification. Glorification. Of Justification. What Justification is. Uses arising from the Doctrine of Justification. 195. Of Faith. 196 The various acception of Faith. The divers kinds of Faith. 197 Historical faith. Temporary faith. Miraculous faith. Justifying faith. The Popish implicit faith. 198 That the whole soul is the seat of faith. What reconciliation is. 200 What adoption is. 201 The benefits of adoption. Sanctification. 202 The differences between justification, and sanctification. The differences between the Law and the Gospel. 203 The Moral Law the rule of sanctification. Ceremonial Law. 204 Judicial Law. The Moral Law. The end and use of the Law. 205 1. Knowledge of the Law required. Rules to be observed for the Interpretation of the Law. 1. Rule, the Law is spiritual. 2. Rule, the Law is perfect. 206 3. Rule, in every commandment there is a Metaphor or Synecdoche. 1. Branch of the third rule. 2. Branch. 3. Branch. Why the Commandments are propounded in the second person. 207 Good company required. Why the Commandments are propounded negatively. 208 The division of the Decalogue The sum of the 1. table. The sum of the 2. table. 209 The division of the 1. table. 211 The Preface of the Commandments. 212 How the reason of the 1. Commandment belongeth to us 213 The fifth Commandment. The scope and meaning of this Commandment. 214 What is forbidden and required in this first Commandment. The several branches of the first Commandment. What it is to have a God 125 Of the knowledge of God. Opposites to the knowledge of God. Ignorance of God. Affiance in God. 216 Patience. Hope. Love of God. Thankfulness. 217 Fear of God. Reverence. 218 Humility. Pride. Sorrow. Joy. Unity in Religion. 219 What it is to have other Gods. Sinful confidence. 220 Inordinate love. Sinful fear. Sinful joy and sorrow. The third branch of this Commandment. True Religion. How we must come to the true Religion. Helps enabling us to obey this Commandment. 221 Means of the knowledge of God. Hindrances. Means of ignorance here forbidden. What is enjoined in the three following Commandments. The second Commandment. 222 The scope and meaning of the second Commandment. What is here forbidden. What is meant by making of Images. The special branches of the second Commandment. 223 Of Prayer. 224 Of Fasts. Of Vows. 225 The manner of God's worship. Of Preparation. Of the disposition in the action. What is required after the action. 226 Ecclesiastical Ceremonies. Of bodily gestures. Of the abuse of God's Ordinances. Defects respecting the inward Worship. 227 Defects in outward Worship. 228 Helps in performing Gods pure worship The second main branch of the second Commandment. 229 What is forbidden concerning Images. 230 That it is unlawful to make the Image of God. 231 That it is unlawful to make the Image of Christ. What is meant by worshipping Images. 232 Of countenancing Idolatry. 233 Reasons to back this Commandment, taken from God's Titles. Jealous God Reasons drawn from the works of God. 234 The first reason. The second reason. 235 The third Commandment. 236 The sum of the third Commandment. What is meant by the Name of God. What is meant by the word In vain. 237 What is forbidden in the third Commandment. What is required in the third Commandment. The particular duties required in the third Commandment. The duties repugnant. 238 The right use of Oaths. What persons may lawfully take an Oath. 239 The special abuses of an oath. How Gods Name is taken in vain in regard of his properties. How in respect of his Works. 240 How in respect of his Word. Of the helps and hindrances. 241 The reason annexed to the third Commandment. The fourth Commandment. The meaning of the fourth Commandment. 242 What need there is of one day in seven to serve God. That the Sabbath day is not ceremonial. Of the change of the seventh day to the first, and the reason thereof. 243 The time of the Sabbath, and when it beginneth. 244 What is meant by the word Remember. 245 Of the preparation of the Sabbath. The parts of the fourth Commandment. 246 What works ought to be declined. What rest required in the fourth Commandment. 247 The special breaches opposite to an holy rest. To whom this Commandment is chiefly directed. 289 The second part of this Commandment, which is the sanctifying of the rest. The exercises and duties required on the Sabbath. Prayer with the Congregation. 250 Hearing the Word. Receiving the Sacraments. Private duties of the Sabbath. Of the evening preparation 251 The first duties of the morning. Of the public duties of the Sabbath. 252 What is to be done after the public Ministry. Sins to be condemned in respect of the second part of this Commandment 253 Helps and hindrances to the keeping of this Commandment. The reasons enforcing obedience to this Commandment. 1 Reason. 2 Reason. 3 Reason. 4 Reason. 254 The second Table. The sum of the second Table. The generals to be observed in this Table. The division of the second Table. 255 The first Commandment. 256 The meaning and scope of the fifth Commandment. The duties of equals. What are Superiors. Who are Inferiors. 257 What it is to honour. Duties of Superiors. The divers sorts of Superiors. 258 The duties of aged Persons. Duties of the younger unto them. Superiors in knowledge. Superiors in authority. Duties of inferiors to those that are in authority. Duties of Superiors in authority. 259 Kind's of Superiors in authority. 260 Superiors in the family, and their duties. Inferiors in the Family, and their duties. Duties of husbands and wives. Duties of the husband. The duties of the wife. 261 Duties of Parents. Sins of Parents. 262 Duties of Children towards their parents. Duties of Masters towards their Servants. 263 Duties of Servants towards their Masters. 264 Public Superiors, and their duties. The sorts of public Superiors. Superiors in the Church, and their duties. 265 The People's duty to their Minister. Superiors in the commonwealth. The Magistrate's duty in civil affairs. 266 The duties of Subjects towards their Magistrates. Of the helps and means enabling us to keep this fifth Commandment. 267 Hindrances to these duties here commanded. Of the reason annexed to the fifth Commandment. Of the promise of long life, and how performed. 268 The sixth Commandment. The sum and meaning of it. The negative part. The affirmative part. The duties respecting our own persons. 269 Duties respecting our souls. The contrary vices forbidden. Duties respecting our bodies. The contrary sins forbidden. Duties respecting the time of our departure. 270 Duties respecting our neighbour while he liveth. Inward duties respecting our affections Duties respecting the preservation of peace. 271 Evil passions opposite to these duties. Outward duties respecting the souls of our neighbours. The contrary vices to the former duties. Duties respecting the whole person of our neighbour. 272 Duties required in words. The opposite vices. The use. 273 Duties required in our deeds. The contrary vices to the former duties. How we do indirectly endanger our neighbour's life. 274 How we do directly take away our neighbour's life. Chance-medley, and how proved to be a sin. Of manslaughter. 275 Of Duels. Of wilful murder. Reason's persuading to the detestation of this sin. Duties to be performed to our neighbour after his death. Duties respecting beasts. Of punishments due to the breakers of this Commandment. 276 Means furthering us in the obedience of this Commandment. Hindrances to the obedience of this Commandment. The seventh Commandment. 277 The meaning and scope of the seventh Commandment. Of inward impurity, and the branches of it. Abuse of apparel. 278 Of the abuse of meat and drink. Wanton gestures. 279 Chastity in the eyes, etc. Wanton speeches. Chastity in the tongue and ears. Stageplays. 280 Breach of the seventh Commandment in respect of action. Of Stews, and the unlawfulness of them. 281 Of Rape Of Incest. Of Fornication. 282 Of Adultery. Of Polygamy. What is required in the entrance into Marriage. The contrary abuses. 283 What is required in the holy use of Marriage. Unlawful separation. The punishments of the breach of this Commandment. 284 Helps and means of keeping this Commandment. Hindrances of obedience. 285 The eighth Commandment. The end of the eighth Commandment. The occasion of this Commandment. 286 Of Theft. The parts of this eight Commandment. General duties commanded. 287 Opposite vices. Special duties here required. Arguments dissuading from the love of money and earthly things. 288 Self-contentednesse. Motives persuading to self-contentednesse. Lawful measuring of our appetite. 289 Affected poverty. 290 Covetousness. Ambition. 291 Carking care. Carelessness. Solicitous and distracting care. What required to just getting. 292 Lawful Calling, and labour in it. Extraordinary getting. 293 What is opposite to a lawful Calling. unjust getting out of contract. Theft. 294 Domestical Theft. Theft committed out of the family. Sacrilege. Theft of persons. 295 Rapine. Oppression. Accessaries to theft. Acquisition by lawful contract. 296 Acquisition by liberal altenation. Acquisition by illiberal alienation. Merchandise. 297 Of selling. Vices and corruptions in selling. Of buying, & what is required to it. 298 Of pawning, and what is required unto it. 299 Of location and letting. 300 Of conduction and hiring. Of usury. Of contracts between Magistrates and people. 301 Of contracts between Ministers and people. Of Workmasters and hirelings, and their duties to one another. Of things deposited and committed to trust. 302 The duties of Executors. Of persons committed to trust. Of just possession of goods, and what is required unto it. 303 Of restitution, and what is to be required in it. Of the right use and fruition of goods. 304 Of parsimony and frugality. Of tenacity and miserlinesse. 305 Profusion and prodigality. Of liberality. Of lending. Of free giving. The ninth Commandment. 306 The scope or end. The occasion of this Commandment. 307 The chief sin here forbidden. The negative part. The affirmative part. The sum of the duties here required. 308 Of truth. Truth must be professed, and how. Opposite to truth. 309 1. Lying. Reasons to dissuade from lying. Three sorts of Lies. Vices opposed to freedom of speech. 310 Opposites to simplicity of speaking truth Means of preserving truth. 311 Profitable speech. Courtesy and affability. 312 Seasonable silence. Opposites to profitable speech. 1. Unprofitable, 2. Hurtful speech. 3. Rotten speech. Fame and good name. 313 Of public testimonies. 314 Of rash judgement. 315 Of perverse judgement. The duties of the plaintiff, and the vices opposed hereunto. The vices of the defendant. 316 The duties of Lawyers, and the opposite vices. The duty of witnesses. 317 False testimony in the public ministry of the Word. Flattery. 318 Evil speaking. Whispering. Obtrectation. Conserving our own good name. 319 The means of getting a good name. 320 A true testimony of ourselves. 321 The opposites to the profession of truth concerning ourselves. Arrogancy and boasting. Confession of sin. 322 The tenth Commandment. The end of this Commandment. 323 The occasion of this Commandment. Two sorts of concupiscence. Lawful concupiscence. 324 Unlawful concupiscence, and the kinds thereof. The growth of sin. The parts of this Commandment. 325 And first, the negative part. Original concupiscence. That original concupiscence is sin. Actual concupiscence. 326 Evil thoughts. Evil thoughts injected by Satan. 327 Evil thoughts arising from natural corruption. The special kinds of concupiscence here forbidden. 328 What is meant by our neighbour's house. Neighbour's wife. 329 Neighbours servant. His Ox and Ass. The affirmative part. The means enabling us to obey this commandment. 330 The impossibility of keeping this Commandment. Hitherto of the rule of our sanctification, the Moral. 331 The effect or exercise of sanctification, in repentance and new obedience. Repentance what it is. When repentance is to be exercised. 332 Of the spiritual warfare. 333 Of our spiritual armour. 334 Of our first enemy Satan. 335 2. Enemy the world. 3. Enemy our flesh. 336 New obedience. 337 Of good works in general, and of the properties of them. 338 That there is no merit in good works. Wherein our good works fail. 339 Why God rewardeth our works. 340 The ends of good works. Of special good works required. 341 Of prayer what it is. 342 The necessity of prayer. A more full description of prayer. What is required that prayer may be holy. 343 That we must pray to God alone. 344 That we must pray only in the mediation of Christ. For whom we must pray. The parts of Prayer. 346 Of Petition. The means of obtaining the gift of prayer. 348 Motives to Prayer. Hindrances of prayer. 349 The subject of our requests. Prayer for others. 350 Of thanksgiving. In what thanksgiving consisteth. 351 Why thanksgiving is required. The properties of praise. The means of thanksgiving. Motives to thanksgiving. Signs of thankfulness. 352 Of the Lord's prayer. Of the preface. 353 Our Father. 354 Which art in heaven. 355 The parts of the Lords prayer. 356 Six petitions in the Lord's prayer. The first Petition. 357 What is meant by Name. What is meant by hallowed. 358 What we ask in the first Petition. What graces we here pray for. 359 What things we here pray against. The second Petition. 360 What is meant by Kingdom. What is meant by Coming. The particulars here prayed for, 1. respecting the kingdom of grace. 362 2. Respecting the kingdom of glory. 363 The third Petition. The sum of this Petition. What meant by the word Thy. What will is here to be understood. 364 What we ask in this Petition concerning Gods revealed will. What meant by this word Doing. 365 What meant by Earth and Heaven. The order of the three last Petitions. The three last Petitions. 366 The fourth Petition. 367 What meant by Bread. What meant by Give. Give us. This day. 368 Our daily. What we beg in this Petition. The fifth Petition. 370 What is meant by Debts. What we ask in this Petition. 372 The reason of this Petition. The sixth Petition. 374 The sum of the sixth Petition. Of the temptations, and the causes why we must pray against them. 375 How God may be said to tempt us. 376 What is meant by Deliver us from evil. 377 What is meant by Evil. What things we pray for in this petition. 378 Conclusion of the Lords Prayer. What is meant by Kingdom. 379 What is meant by Power. What is meant by Glory. What meant by Thine. 380 What by For ever. What is meant by Amen. Whether it be lawful to use any other form of Prayer. 381 What pulike Prayer is. What private Prayer is. What ordinary prayer is. 382 What extraordinary Prayer is. Circumstances of Prayer. Gesture in Prayer. Of the place of Prayer. Of the time of Prayer. 383 Of Fasting. What an holy Fast is. Of the time of Fasting. 384 Of the kinds of Fasting. 385 Of a public Fast. Of a private Fast. Who are to fast. 386 Of the parts of a Christian Fast. Of a holy Feast. 388 Of the time of Feasting. 389 In what an holy Feast consisteth. Of Vows. 390 Who are to vow. What is to be vowed. 391 The duty of those that have vowed. Of Alms. 392 Who are to give Alms. Whereof we must give Alms. How much must be given. 393 To whom Alms must be given. What order must be observed in giving With what affection Alms must be given. The fruits of Almsdeeds. 394 Of Vocation. external. Internal. Means of Vocation. 395 Inward. Outward. Inward, the Spirit of God. Of the Church visible. 396 The infallible marks of a true visible Church. Whether the Church may err. 397 In what cases we may separate from a corrupt Church. 398 Of the enemies of the Church. Of the Governors of the Church. 399 Things proper to the visible Church. The Word. Sacraments. Censures. Of the Word. What things are common between godly and wicked hearers. 401 Things proper to godly hearers. How justifying Faith differeth from the faith of worldlings. 402 Of the Sacraments. 403 The Sacraments of great use. What a Sacrament is. The use of Sacraments. 406 The ends why Sacraments are instituted The persons that are actors in the Sacraments, and their actions. 407 Of preparation to the Sacraments. 408 Duties in the action of receiving. Duties after receiving. Of the old Testament, and the Sacraments of it. 409 The new administration of the Gospel. 410 The Sacraments of the new Testament. Of Baptism, what it is. 411 Whether diving or dipping be essential to Baptism. 413 Sprinkling in Baptism warrantable. The inward part, or thing signified in Baptism. The similitude between the sign and thing signified. The benefit of Baptism to a common Christian. 415 To whom Baptism is effectual. How infants may be capable of the grace of the Sacrament. 416 What benefit elect infants have by Baptism for the present. 417 The lawfulness of infant's Baptism. 418 Baptism not of absolute necessity to salvation. 419 Baptism to be highly accounted of. 420 That many have a slight esteem of this ordinance. What the means are to reform this slight esteem. 421 Of the Lord's Supper. 422 What it is. The differences between Baptism and the Lords Supper. 423 Why it is called the Lords Supper. Of the matter of the Lords Supper. 424 That the bread and wine are not changed into the body and blood of Christ Of the form of this Sacrament of the Lords Supper. 426 The sacramental actions of the Minister. Of the consecration of the bread and wine. The sacramental actions of the receivers. 427 The ends and uses of the Lords Supper. 428 Who are to receive the Lords Supper. Preparation to the Lords Table. Duties in the action of receiving to be performed by the Communicant. Duties to be performed after the action. 430 Of the censures of the Church. 431 Of the degrees of Censures. 432 Of the kinds of Censures. 433 Of private admonition. The degrees of private admonition. 1. Most private. How we must reprove. 434 2. The second degree of private admonition. Of public admonition. 435 Of Suspension. Of Excommunication. Anathema Maranatha. Of the enemies of the Church. 437 Of the general apostasy. Of Antichrist, and who he is. 438 What difference between Christ's miracles and the Popes. 442 The seat of Antichrist. 443 Of the last judgement. 445 Why the righteous dye. Of particular judgement at the hour of death. 446 Of the general judgement. Of the preparation to the last judgement. The signs of the last judgement. The second thing in the preparation. 447 The third thing. The fourth thing. 448 The fifth thing. The act of judgement, & how performed. The execution of the last judgement. 449 The state of the Reprobate in hell. The state of the Elect in heaven. The use of this Doctrine concerning the last judgement. 450 FINIS. ERRATA. PAge 21. line 9 for saith read truth. p. 31. l. 33. for distinction read definition. p. 232. l. 31▪ read, you shall no more call for me in Baal. p. 245. l. 13. for private good read private prayer. p. 254. l. 2, for preferring read preserving. p. 255. l. 15. for revile read reveal. p. 262. l. 21. for towards them read before them. p. 272. l. 37. for own read very. p. 277. l. 43. for commended read commanded. p. 289 l. 3. for go, read and therefore. p. 293. l. 10. for retained read received. l. 11. for retain read receive. p. 301. l. 5. read, the public are either. p. 314. l. 32. for thirst read Christ. p. 323. l. 11. leave out [other.] p. 364. l. 36. for proposeth read purposeth. p. 374. l. 13. for hands read hearts. p. 405. l. 34. for of read and. p. 417. l. 41. read, now in the time. p. 420. l. 10. read, But where God denieth. p. 421. l. 17. leave out [but.] p. 423. l. 36. for, which we have alone, read, which we have not. p. 427. l. 47. for groaning read growing p. 435. l. 45. for examination read Excommunication. IMMANUEL, OR, THE MYSTERY OF THE INCARNATION OF THE SON OF GOD: UNFOLDED By JAMES USHER Archbishop of Armagh, JOHN 1. 14. THE WORD WAS MADE FLESH. LONDON, Printed by M. F. for RICH. ROYSTON, and are to be sold at his shop, at the sign of the Angel in Ivy-Lane. MDCXLV. THE MYSTERY OF THE Incarnation of the SON OF GOD. THE holy Prophet in the Book of the a Prov. 30. 3, 4. Proverbs, poseth all such as have not learned wisdom, nor known the knowledge of the holy, with this Question: Who hath ascended up into heaven, or descended? who hath gathered the wind in his fists? who hath bound the waters in a garment? who hath established all the ends of the earth? What is his name, and what is his SON'S name, if thou canst tell? To help us herein, the SON Himself did tell us, when he was here upon earth, that b Joh. 3. 13. None hath ascended up to heaven, but he that descended from heaven, even the Son of man which is in heaven. And that we might not be ignorant of his name, the Prophet Isaiah did long before foretell, that c Esa. 9 6. Unto us a Child is born, and unto us a Son is given; whose name shall be called Wonderful, Counsellor, The Mighty God, The Everlasting Father, The Prince of Peace. Where, if it be demanded, how these things can stand together? that the Son of man speaking upon earth, should yet at the same instant be in heaven? that the Father of Eternity should be born in time? and that the Mighty God should become a Child; which is the weakest state of Man himself? we must call to mind, that the first letter of this great Name, is WONDERFUL. When he appeared of old to Manoah, his name was Wonderful, and he did wondrously, Judg. 13. 18, 19 But that, and all the wonders that ever were, must give place to the great mystery of his Incarnation, and in respect thereof cease to be wonderful: for of this work that may be verified, which is spoken of those wonderful judgements, that God brought upon Egypt; when he would d Exod. 9 16. show his power, and have his name declared throughout all the earth. e Ibid. chap. 10. 14. & 11. 6. Before them were no such; neither after them shall be the like. Neither the creation of all things out of nothing, which was the beginning of the works of God (those six working days putting as it were an end, to that long Sabbath that never had beginning; wherein the Father, Son, and holy Ghost did infinitely f Joh. 17. 5. glorify themselves and g Prov. 8. 30. rejoice in the fruition one of another, without communicating the notice thereof unto any creature) nor the Resurrection from the dead, and the restauration of all things, the last works that shall go before that everlasting Sabbath (which shall have a beginning, but never shall have end:) neither that first, I say, nor these last, though most admirable pieces of work, may be compared with this; wherein the Lord was pleased to show the highest pitch (if any thing may be said to be highest in that which is infinite and exempt from all measure and dimensions) of his Wisdom, Goodness, Power and Glory. The Heathen Chaldeans, to a question propounded by the King of Babel, make answer; h Dan. 2. 11. that it was a rare thing which he required, and that none other could show it, except the Gods, whose dwelling is not with flesh. But the rarity of this lieth in the contrary to that which they imagined to be so plain: that he i Rom. 9 5. who is over all, God blessed for ever, should take our flesh and dwell, or * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Joh. 1. 14. pitch his tabernacle with us. That as k Exod. 40. 34, 35. the glory of God filled the Tabernacle, (which was a l Heb. 9 9 11. figure of the humane nature of our Lord) with such a kind of fullness, that Moses himself was not able to approach unto it; (therein coming short, m Heb. 3. 3. 6. as in all things, of the Lord of the house) and filled the Temple of Solomon (a type likewise n Joh. 2. 19, 21. of the body of our Prince of Peace) in o 2 Chro. 7. 1, 2 such sort that the Priests could not enter therein: so p Coloss. 2. 9 in him all the fullness of the Godhead should dwell bodily. And therefore, if of that Temple, built with hands, Solomon could say with admiration: q 2 Chro. 6. 18. But will God in very deed dwell with men on the earth? Behold, heaven and the heaven of heavens can not contain thee; how much less this house, which I have built? of the true Temple, that is not of this building, we may with greater wonderment say with the Apostle, r 1 Tim. 3. 16. Without controversy, great is the mystery of Religion: God was manifested in the flesh. Yea, was made of a Woman, and born of a Virgin: a thing so s Esa. 7. 11, 14. wonderful, that it was given for a sign unto unbelievers seven hundred and forty years before it was accomplished; even a sign of Gods own choosing, among all the wonders in the depth, or in the height above. Therefore the Lord himself shall give you a sign. Behold, a Virgin shall conceive and bear a Son, and shall call his name Immanuel, Esa. 7. 14. A notable wonder indeed, and great beyond all comparison. That the Son of God should be t Gal. 4. 4. made of a Woman; even made of that Woman, which was u Joh. 1. 3. Col. 1. 16. made of by himself. That her womb then, and the x Act. 1. 21. heavens now, should contain him, whom y 1 King. 8. 27. the Heaven of Heavens can not contain. That he who had both Father and Mother, whose pedigree is upon record even up unto Adam, who in the fullness of time was brought forth in Bethlehem, and when he had finished his course was cut off out of the land of the living at Jerusalem; should yet notwithstanding be in truth, that which his shadow Melchisedec was only in the conceit of the men of his time, z Heb. 7. 3. with Esa. 53. 8. & Mica. 5. 2. without Father, without Mother, without pedigree, having neither beginning of days nor end of life. That his Father should be a Joh. 14. 28. greater than he; and yet he his Father's b Joh. 5. 18. Phil. 2. 6. equal. That he c Joh. 8. 58. is, before Abraham was; and yet Abraham's birth preceded his, well-nigh the space of two thousand years. And finally, that he who was David's Son, should yet be David's Lord: d Matth. 22. 42, 43, etc. a case which plunged the greatest Rabbis among the Pharisees; who had not yet learned this wisdom, nor known this knowledge of the holy. The untying of this knot dependeth upon the right understanding of the wonderful conjunction of the divine and humane Nature in the unity of the Person of our Redeemer. For by reason of the strictness of this personal union, whatsoever may be verified of either of those Natures, the same may be truly spoken of the whole Person, from whethersoever of the Natures it be denominated. For the clearer conceiving whereof, we may call to mind that which the Apostle hath taught us touching our Saviour. e Col. 2. 9 In him dwelleth all the fullness of the Godhead bodily, that is to say, by such a personal and real union, as doth inseparably and everlastingly conjoin that infinite Godhead with his finite Manhood in the unity of the selfsame individual Person. He in whom that fullness dwelleth, is the PERSON: that fullness which so doth dwell in him, is the NATURE. Now there dwelleth in him not only the fullness of the Godhead, but the fullness of the Manhood also. For we believe him to be both perfect God, begotten of the substance of his Father before all worlds; and perfect Man, made of the substance of his Mother in the fullness of time. And therefore we must hold, that there are two distinct Natures in him: and two so distinct, that they do not make one compounded nature; but still remain uncompounded and unconfounded together. But He in whom the fullness of the Manhood dwelleth is not one, and he in whom the fullness of the Godhead, another: but he in whom the fullness of both those natures dwelleth, is one and the same Immanuel, and consequently it must be believed as firmly, that he is but one Person. And here we must consider, that the divine Nature did not assume an humane Person, but the divine Person did assume an humane Nature: and that of the three divine Persons, it was neither the first nor the third that did assume this Nature; but it was the middle Person, who was to be the middle one, that must undertake this mediation betwixt God and us, which was otherwise also most requisite, as well for the better preservation of the integrity of the blessed Trinity in the Godhead, as for the higher advancement of Mankind by means of that relation which the second Person the Mediator did bear unto his Father. For if the fullness of the Godhead should have thus dwelled in any humane person, there should then a fourth Person necessarily have been added unto the Godhead: and if any of the three Persons, beside the second, had been born of a woman; there should have been two Sons in the Trinity. Whereas now the Son of God and the Son of the blessed Virgin, being but one Person, is consequently but one Son; and so no alteration at all made in the relations of the Persons of the Trinity. Again, in respect of us, the Apostle showeth, that for this very end f Gal. 4. 4, 5, 7. God sent his own SON made of a Woman; that WE might receive the adoption of SONS: and thereupon maketh this inference; Wherefore thou art no more a servant but a SON, and if a SON, than an HEIR of God through Christ: intimating thereby, that what relation Christ hath unto God by Nature, we being found in him have the same by Grace. By nature he is g Joh. 1. 14. & 3. 16. the only begotten Son of the Father: but this is the high grace he hath purchased for us; that h Joh. 1. 12. as many as received him, to them he gave power, or privilege, to become the Sons of God, even to them that believe on his Name. For although he reserve to himself the pre-eminence, which is due unto him in a * Propter quod unum quodque est tale, illud ipsum est magis tale. peculiar manner, of being i Rom. 8. 29. the first born among many brethren: yet in him, and for him, the rest likewise by the grace of adoption are all of them accounted as first-bornes. So God biddeth Moses to say unto Pharaoh: k Exod. 4. 22, 23 Israel is my Son, even my first born. And I say unto thee; Let my son go, that he may serve me: and if thou refuse to let him go; behold, I will slay thy son, even thy first born. And the whole Israel of God, consisting of Jew and Gentile, is in the same sort described by the Apostle to be l Heb. 12. 23. the general assembly and Church of the first born enrolled in heaven. For the same reason that maketh them to be Sons, to wit, their incorporation into Christ, the selfsame also maketh them to be first-bornes: so as (however it fall out by the grounds of our Common Law) by the rule of the Gospel this consequence will still hold true; m Rom. 8. 17. if children, than heirs, heirs of God and joynt-heires with Christ. And so much for the SON, the Person assuming. The Nature assumed, is the seed of Abraham, Heb. 2. 16. the seed of David, Rom. 1. 3. the seed of the Woman, Gen. 3. 15. the WORD, n 1 Joh. 5. 5. the second person of the Trinity, being o Joh. 1. 14. made FLESH, that is to say, p Gal. 4. 4. Gods own Son being made of a Woman, and so becoming truly and really q Luk. 1. 42. the fruit of her womb. Neither did he take the substance of our nature only, but all the properties also and the qualities thereof: so as it might be said of him, as it was of r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ja. 5. 17. Elias and the s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Act. 14. 15. Apostles; that he was a man subject to like passions as we are. Yea he subjected himself t Heb. 5. 7. in the days of his flesh to the same u 2 Cor. 13. 4. Heb. 2. 17, 18. & 4. 15. weakness which we find in our own frail nature, and was compassed with like infirmities; and in a word, in all things was made like unto his brethren, sin only excepted. Wherein yet we must consider, that as he took upon him, not an humane Person, but an humane Nature: so it was not requisite he should take upon him any Personal infirmities, such as are, madness, blindness, lameness, and particular kinds of diseases, which are incident to some only and not to all men in general; but those alone which do accompany the whole Nature of mankind, such as are hungering, thirsting, weariness, grief, pain, and mortality. We are further here also to observe in this our x Heb. 7. 3. Melchisedec, that as he had no Mother in regard of one of his natures, so he was to have no Father in regard of the other; but must be born of a pure and immaculate Virgin, without the help of any man: according to that which is written. y Jer. 31. 22. The Lord hath created a new thing in the earth: A woman shall compass a man. And this also was most requisite, as for other respects, so for the exemption of the assumed nature from the imputation and pollution of Adam's sin. For z Rom. 5. 12. sin having by that one man entered into the world; every Father becometh an Adam unto his child, and conveyeth the corruption of his nature unto all those whom he doth beget. Therefore our Saviour assuming the substance of our nature, but not by the ordinary way of natural generation, is thereby freed from all the touch and taint of the corruption of our flesh; which by that means only is propagated from the first man unto his posterity. Whereupon, he being made of man but not by man, and so becoming the immediate fruit of the womb, and not of the loins, must of necessity be acknowledged to be * Luk. 1. 35. that HOLY THING, which so was born of so blessed a Mother. Who although she were but the passive and material principle of which that precious flesh was made, and the holy Ghost the agent and efficient; yet cannot the man Christ Jesus thereby be made the Son of his a Gal. 4. 6. Rom. 8. 9 own Spirit. Because Fathers do beget their children out of their own substance: the holy Ghost did not so, but framed the flesh of him, from whom himself proceeded, out of the creature of them both, b Luk. 1. 38. 48. the handmaid of our Lord; whom from thence all generations shall call blessed. That blessed womb of hers was the Bride-chamber, wherein the holy Ghost did knit that indissoluble knot betwixt our humane nature and his Deity: the Son of God assuming into the unity of his person that which before he was not; and yet without change (for so must God still be) remaining that which he was, whereby it came to pass, that c Luk. 1. 35. this holy thing which was born of her, was indeed and in truth to be called the SON of GOD. Which wonderful connexion of two so infinitely differing natures in the unity of one person, how it was there effected; is an inquisition fitter for an Angelical intelligence, then for our shallow capacity to look after: to which purpose also we may observe, that in the fabric of the Ark of the Covenant, d Exod. 37. 9 the posture of the faces of the Cherubims toward the Mercy-seat (the type of our Saviour) was such, as would point unto us, that these are the things which the Angels desire to * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Pet. 1. 12. stoop and look into. And therefore let that satisfaction, which the Angel gave unto the Mother Virgin (whom it did more specially concern to move the question, e Luk. 1. 34. How may this be?) content us, f Ibid. ver. 35. The power of the Highest shall overshadow thee. For as the former part of that speech may inform us, that g Ibid. ver. 37. with God nothing is impossible: so the latter may put us in mind, that the same God having overshadowed this mystery with his own veil, we should not presume with the men of Bethshemesh to look into this Ark of his; 1 Sam. 6. 19 lest for our curiosity we be smitten, as they were. Only this we may safely say, and must firmly hold: that as the distinction of the Persons in the holy Trinity, hindereth not the unity of the Nature of the Godhead, although every Person entirely holdeth his own incommunicable property; so neither doth the distinction of the two Natures in our Mediator any way cross the unity of his Person, although each nature remaineth * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. entire in itself, and retaineth the properties agreeing thereunto, without any conversion, composition, commixtion, or confusion. When i Exod. 3. 2, 3. 5, 6. Act. 7. 31, 32. Moses beheld the bush burning with fire, and yet no whit consumed, he wondered at the sight, and said; I will now turn aside, and see this great sight, why the bush is not burnt. But when God thereupon called unto him out of the midst of the bush, and said, Draw not nigh hither, and told him who he was; Moses trembled, hid his face, and durst not behold God. Yet, although being thus warned, we dare not draw so nigh; what doth hinder but we may stand aloof off, and wonder at this great sight? k Heb. 12. 29. Our God is a consuming fire; saith the Apostle: and a question we find propounded in the Prophet. l Esa. 33. 14. Who among us shall dwell with the devouring fire? who amongst us shall dwell with the everlasting burnings? Moses was not like other Prophets, but m Numb. 12. 6, 7, 8. Exo. 33. 11. God spoke unto him face to face, as a man speaketh unto his friend: and yet for all that, when he besought the Lord that he would show him his glory; he received this answer, n Exod. 33. 18. 20. Thou canst not see my face: for there shall no man see me, and live. Abraham before him, though a special o Esa. 41. 8. 2 Chron. 20. 7. Jam. 2. 23. friend of God, and the p Rom. 4. 11. 16. Gal. 3. 7. father of the faithful, the children of God; yet held it a great matter that he should take upon him so much as to q Gen. 18. 27. speak unto God, being but dust and ashes. Yea, the very Angels themselves ( r 2 Pet. 2. 11. which are greater in power and might) are fain to s Esa. 6. 2. cover their faces, when they stand before him; as not being able to behold the brightness of his glory. With what astonishment then may we behold our dust and ashes assumed into the undivided unity of Gods own Person; and admitted to dwell here, as an inmate, under the same roof; and yet in the midst of those everlasting burnings, the bush to remain unconsumed, and to continue fresh and green for evermore? Yea, how should not we with Abraham rejoice to see this day, wherein not only our nature in the Person of our Lord Jesus is found to dwell for ever in those everlasting burnings; but, in and by him, our own persons also are brought so nigh thereunto, that t Levit. 26. 11, 12. Ezek. 37. 26, 27. Revel. 21. 3. God doth set his Sanctuary and Tabernacle among us, and dwell with us; and (which is much more) maketh us ourselves to be the u Heb. 3. 6. house and the x Eph. 2. 22. habitation, wherein he is pleased to dwell by his Spirit, according to that of the Apostle, y 2 Cor. 6. 16. Ye are the Temple of the living God, as God hath said; I will dwell in them and walk in them, and I will be their God, and they shall be my people. And that most admirable prayer, which our Saviour himself made unto his Father in our behalf. z Joh. 17. 20, 21, 22, 23. I pray not for these alone, but for them also which shall believe on me through their word: that they all may be one, as thou Father art in me, and I in thee, that they also may be one in us; that the world may believe that thou hast sent me. I in them, and thou in me, that they may be made perfect in one; and that the world may know that thou hast sent me, and hast loved them as thou hast loved me. To compass this conjunction betwixt God and us, he that was to be our a Mat. 1. 21. 23. See anselm's Curio Deus homo. JESUS or Saviour, must of necessity also be IMMANUEL; which being interpreted is, God with us: and therefore in his Person to be Immanuel, that is, God dwelling with our flesh; because he was by his Office to to be Immanuel, that is, he who must make God to be at one with us. For this being his proper office, to be b 1 Tim. 2. 5. Mediator between God and men, he must partake with both: and being before all eternity consubstantial with his Father, he must at the appointed time become likewise consubstantial with his children. c Heb. 2. 14. Forasmuch then as the children are partakers of flesh and blood; he also himself likewise took part of the same, saith the Apostle. We read in the Roman history, that the Sabines and the Romans joining battle together, upon such an occasion as is mentioned in the last chapter of the book of Judges, of the children of Benjamin, catching every man a wife of the daughters of Shiloh: the women being daughters to the one side, and wives to the other, interposed themselves and took up the quarrel: so that by the mediation of these, who had a peculiar interest in either side, and by whose means this new alliance was contracted betwixt the two adverse parties; they who before stood upon highest terms of hostility, * Sic pax facta, foedusque percussun: secutaque res mira dictu, ut relictis sedibus suis novam in Vrbem hosts demigrarent, & cum generis suis avitas opes pro dote sociarent. L. Flor. histor. Rom. li. 1. ca 1. did not only entertain peace, but also joined themselves together into one body, and one state. God and we were d Rom. 5. 10. enemies; before we were reconciled to him by his Son. He that is to be e Eph. 2. 14. 16. our peace, and to reconcile us unto God, and to slay this enmity, must have an interest in both the parties that are at variance, and have such a reference unto either of them, that he may be able to send this comfortable message unto the sons of men: f John 20. 17. Go to my brethren, and say unto them: I ascend unto my Father, and your Father; and to my God, and your God. For, as long as g Heb. 2. 11. he is not ashamed to call us brethren; h Heb. 11. 16. God is not ashamed to be called our God. And his entering of our appearance, in his own name and ours, after this manner; i Heb. 2. 13. Behold, I, and the children which God hath given me; is a motive strong enough to appease his Father, and to turn his favourable countenance toward us: as on the other side, when we become unruly and prove rebellious children; no reproof can be more forcible, nor inducement so prevalent (if there remain any spark of grace in us) to make us cast down our weapons and yield, than this. k Deut. 32. 6. Do ye thus requite the Lord, O foolish people and unwise? Is not he thy Father that hath bought thee? and bought thee, l 1 Pet. 1. 17, 18, 19 not with corruptible things, as silver and gold, but with the precious blood of his own Son? How dangerous a matter it is to be at odds with God, old Eli showeth by this main argument. m 1 Sam. 2. 25. If one man sin against another, the Judge shall judge him▪ but if a man sin against the Lord, who shall plead or entreat for him? and Job, before him. n Job 9 32, 33. He is not a man as I am, that I should answer him, and we should come together in judgement: neither is there any Days-man or Umpire betwixt us, that might lay his hand upon us both. If this general should admit no manner of exception, than were we in a woeful case, and had cause to weep much more than S. John did in the Revelation; when o Rev. 5. 3, 4. none was found in heaven, nor in earth, nor under the earth, that was able to open the book which he saw in the right hand of him that sat upon the Throne, neither to look thereon. But as S. John was wished there, to refrain his weeping; because p Rev. 5. 5. the Lion of the tribe of Juda, the root of David, had prevailed to open the book, and to lose the seven seals thereof: so he himself elsewhere giveth the like comfort unto all of us in this particular. q 1 Joh. 2. 1, 2. If any sin, we have an Advocate with the Father, Jesus Christ the righteous: and he is a propitiation for our sins; and not for ours only, but also for the sins of the whole world. For as r 1 Tim. 2. 5, 6. there is one God, so is there one Mediator between God and men, the man Christ Jesus: who gave himself a ransom for all; and in discharge of this his office of mediation, as the only fit umpire to take up this controversy, was to lay his hand aswell upon God the party so highly offended, as upon Man the party so basely offending. In things concerning God, the Priesthood of our Mediator is exercised: s Heb. 5. 1. & 2. 17. For every high Priest is taken from among men, and ordained for men in things pertaining to God. The parts of his Priestly function are two; Satisfaction and Intercession: the former whereof giveth contentment to God's justice; the latter soliciteth his mercy, for the application of this benefit to the children of God in particular. Whereby it cometh to pass, that God in t Rom. 9 15, 16. showing mercy upon whom he will show mercy, is yet for his justice no loser: being both u Rom. 3. 26. just, and the justifier of him which believeth in Jesus. By virtue of his Intercession, our Mediator x Heb. 9 24. appeareth in the presence of God for us, and y Rom. 8. 34. Heb. 7. 25. maketh request for us. To this purpose, the Apostle noteth in the IIIIth. to the Hebrews, I. That we have a great high Priest, that is passed into the heavens, Jesus the Son of God. (vers. 14.) II. That we have not an high Priest which cannot be touched with the feeling of our infirmities, but was in all things tempted as we are; yet without sin. (vers. 15.) Betwixt the having of such, and the not having of such an Intercessor, betwixt the height of him in regard of the one, and the lowliness in regard of his other nature, standeth the comfort of the poor sinner. He must be such a suitor as taketh our case to heart: and therefore z Heb. 2. 17. in all things it behoved him to be made likeunto his brethren, that he might be a merciful and faithful high Priest. In which respect as it was needful he should partake with our flesh and blood, that he might be tenderly affected unto his brethren: so likewise for the obtaining of so great a suit, it behoved he should be most dear to God the Father, and have so great an interest in him, as he might always be sure to be a Joh. 11. 42. heard in his requests: who therefore could be no other, but he of whom the Father testified from heaven; b Mat. 3. 17. This is my beloved Son in whom I am well pleased. It was fit our Intercessor should be Man, like unto ourselves; that we might c Heb. 4. 16. boldly come to him, and find grace to help in time of need: It was fit he should be God, that he might boldly go to the Father, without any way disparaging him; as being his d Zach. 13. 7. fellow, and e Phil. 2. 6. equal. But such was God's love to justice, and hatred to sin; that he would not have his justice swallowed up with mercy, nor sin pardoned without the making of fit reparation. And therefore our Mediator must not look to procure for us a simple pardon without more ado; but must be a f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Rom. 3. 25. 1 Joh. 2. 2. & 4. 10. propitiation for our sins, and redeem us by fine and g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Matth. 20. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Tim. 2. 6. Job 33. 24. ransom: and so not only be the master of our requests, to entreat the Lord for us; but also take upon him the part of an h 1 Joh. 2. 1. Advocate, to plead full satisfaction made by himself, as our i Heb. 7. 22. surety, unto all the debt wherewith we any way stood chargeable. Now the satisfaction which our surety bound himself to perform in our behalf, was of a double debt: the principal, and the accessory. The principal debt is obedience to Gods most holy Law: which man was bound to pay as a perpetual tribute to his Creator, although he had never sinned; but, being now by his own default become bankrupt, is not able to discharge in the least measure. His surety therefore being to satisfy in his stead, none will be found fit to undertake such a payment, but he who is both God and Man. Man it is fit he should be, because Man was the party that by the articles of the first Covenant was tied to this obedience; and it was requisite that, k Rom. 5. 19 as by one man's disobedience many were made sinners, so by the obedience of one man likewise many should be made righteous. Again, if our Mediator were only God, he could have performed no obedience (the Godhead being free from all manner of subjection:) and if he were a bare man, although he had been as perfect as Adam in his integrity, or the Angels themselves; yet being left unto himself amidst all the temptations of Satan and this wicked world, he should be subject to fall, as they were: or if he should hold out, as l 1 Tim. 5. 21. the elect Angels did; that must have been ascribed to the grace and favour of an other: whereas the giving of strict satisfaction to God's justice was the thing required in this behalf. But now being God, as well as Man, he by his own m Heb. 9 14. eternal Spirit preserved himself without spot: presenting a far more satisfactory obedience unto God, then could have possibly been performed by Adam in his integrity. For, beside the infinite difference that was betwixt both their Persons, which maketh the actions of the one beyond all comparison to exceed the worth and value of the other: we know that Adam was not able to make himself holy; but what holiness he had, he received from him who created him according to his own image: so that whatsoever obedience Adam had performed, God should have n 1 Cor. 9 7. eaten but of the fruit of the vineyard which himself had planted; and o 1 Chronic. 29. 14. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. of his own would all that have been, which could be given unto him. But Christ did himself sanctify that humane nature which he assumed; according to his own saying, Joh. 17. 19 For their sakes I sanctify myself: and so out of his own peculiar store did he bring forth those precious treasures of holy obedience, which for the satisfaction of our debt he was pleased to tender unto his Father. Again, if Adam had p Luk. 17. 10. done all things which were commanded him, he must for all that have said: I am an unprofitable servant; I have done that which was my duty to do: whereas in the voluntary obedience, which Christ subjected himself unto, the case stood far otherwise. True it is, that if we respect him in his humane nature, q Joh. 14. 18. his Father is greater than he; and he is his Father's r Esa. 53. 11. Mat. 12. 18. servant: yet in that he said, and most truly said, that God was his Father, s Joh. 5. 18. the Jews did rightly infer from thence, that he thereby made himself equal with God; and t Zach. 13. 7. the Lord of Hosts himself hath proclaimed him to be the man that is his fellow. Being such a man therefore, and so highly born; by the privilege of his birthright, he might have claimed an exemption from the ordinary service whereunto all other men are tied: and by being u Mat. 17. 25, 26. the King's Son, have freed himself from the payment of that tribute which was to be exacted at the hands of Strangers. When x Heb. 1. 6. the Father brought this his first-begotten into the world, he said; Let all the Angels of God worship him: and at the very instant wherein the Son advanced our nature into the highest pitch of dignity, by admitting it into the unity of his sacred Person, that nature so assumed was worthy to be crowned with all glory and honour: and he in that nature might then have set himself down y Heb. 12. 2. at the right hand of the throne of God; tied to no other subjection then now he is, or hereafter shall be; when after the end of this world he shall have delivered up the kingdom to God the Father. For then also, in regard of his assumed nature, he z 1 Cor. 15. 27. shall be subject unto him that put all other things under him. Thus the Son of God, if he had minded only his own things, might at the very first have attained unto the joy that was set before him: but a Phil. 2. vers. 4, 5, 7, 8. looking on the things of others, he chose rather to come by a tedious way and wearisome journey unto it, not challenging the privilege of a Son, but taking upon him the form of a mean servant. Whereupon in the days of his flesh, he did not serve as an honourable Commander in the Lord's host, but as an ordinary soldier: he made himself of no reputation, for the time as it were * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Phil. 2. 7. emptying himself of his high state and dignity; he humbled himself, and became obedient until his death; being content all his life long to be b Gal. 4. 4. made under the Law: yea, so far, that as he was sent c Rom. 8. 3. in the likeness of sinful flesh, so he disdained not to subject himself unto that Law, which properly did concern sinful flesh. And therefore howsoever Circumcision was by right appliable only unto such as were d Col. 2. 11. 13. dead in their sins, and the uncircumcision of their flesh; yet he, in whom there was no body of the sins of the flesh to be put off, submitted himself notwithstanding thereunto: not only to testify his communion with the Fathers of the old Testament; but also by this means to tender unto his Father a bond, signed with his own blood, whereby he made himself in our behalf a debtor unto the whole Law. For I testify (saith e Gal. 5. 3. the Apostle) to every man that is circumcised, that he is a debtor to the whole Law. In like manner Baptism appertained properly unto such as were defiled, and had need to have their f Act. 22. 16. sins washed away: and therefore when all the land of Judea and they of Jerusalem went out unto John, they g Mat. 3. 6. Mark 1. 5. were all baptised of him in the river Jordan, confessing their sins. Among the rest came our Saviour also: but the Baptist considering that he had need to be baptised by Christ, and Christ no need at all to be baptised by him, refused to give way unto that action; as altogether unbefitting the state of that immaculate Lamb of God, who was to take away the sin of the World. Yet did our Mediator submit himself to that ordinance of God also: not only to testify his communion with the Christians of the new Testaments; but especially (which is the reason yielded by himself) because h Mat. 3. 15. it became him thus to fulfil all righteousness. And so having fulfilled all righteousness, whereunto the meanest man was tied, in the days of his pilgrimage (which was more than he needed to have undergone, if he had respected only himself:) the works which he performed were truly works of supererogation, which might be put upon the account of them whose debt he undertook to discharge; and being performed by the Person of the Son of God, must in that respect not only be equivalent, but infinitely over-value the obedience of Adam and all his posterity, although they had remained in their integrity, and continued until this hour, instantly serving God day and night. And thus for our main and principal debt of Obedience, hath our Mediator given satisfaction unto the Justice of his Father; with i Luk. 6. 38. good measure, pressed down, shaken together, and running over. But beside this, we were liable unto another debt; which we have incurred by our default, and drawn upon ourselves by way of forfeiture and nomine poenae. For as k Luk. 17. 10. Rom. 8. 12. Gal. 5. 3. Obedience is a due debt, and Gods servants in regard thereof are truly debtors: so likewise is sin a l Matth. 6. 12. compared with Luk. 11. 4. debt, and sinners m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Luk. 13. 4. Mat. 13. 16. debtors, in regard of the penalty due for the default. And as the payment of the debt which cometh nomine poenae, dischargeth not the tenant afterwards from paying his yearly rent; which of itself would have been due, although no default had been committed: so the due payment of the yearly rent, after the default hath been made, is no sufficient satisfaction for the penalty already incurred. Therefore our surety, who standeth chargeable with all our debts, as he maketh payment for the one by his Active, so must he make amends for the other by his Passive obedience: he must first n Luk. 24. 26. suffer, and then enter into his glory. o Heb. 2. 10. For it became him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the Captain of their salvation perfect (that is, a perfect accomplisher of the work which he had undertaken) through sufferings. The Godhead is of that infinite perfection, that it cannot possibly be subject to any passion. He therefore that had no other nature but the Godhead, could not pay such a debt as this; the discharge whereof consisted in suffering and dying. It was also fit, that God's justice should have been satisfied in that nature which had transgressed; and that the same nature should suffer the punishment, that had committed the offence. p Heb. 2. 14, 15. Forasmuch then as the children were partakers of flesh and blood, he also himself likewise took part of the same: that through death he might destroy him that had the power of death, that is, the Devil; and deliver them who through fear of death were all their life time subject to bondage. Such and so great was the love of God the Father toward us, q Rom. 8. 12. he spared not his own Son, but delivered him up for us all: and so transcendent was the love of the Son of God toward the sons of men, that he desired not to be spared; but rather than they should lie under the power of death, was of himself most willing to suffer death for them: which seeing in that infinite nature, which by eternal generation he received from his Father, he could not do, he resolved in the appointed time to take unto himself a Mother, and out of her substance to have a body framed unto himself, wherein he might r Phil. 2. 8. become obedient unto death, even the death of the cross, for our redemption. And therefore s Heb. 10. 5. 7. when he cometh into the world, he saith unto his Father, A body hast thou fitted me; Lo, I come to do thy will O God. By the which will (saith the t Ib. ver. 9, 10. Apostle) we are sanctified, through the offering of the body of Jesus Christ once for all. Thus we see it was necessary for the satisfaction of this debt, that our Mediator should be Man: but he that had no more in him then a Man, could never be able to go through with so great a work. For if there should be found a Man as righteous as Adam was at his first creation, who would be content to suffer for the offence of others: his suffering possibly might serve for the redemption of one soul; it could be no sufficient ransom for those u Rev. 7. 9 innumerable multitudes that were to be x Rev. 5. 9 redeemed to God out of every kindred, and tongue, and people, and nation. Neither could any Man or Angel be able to hold out, if a punishment equivalent to the endless sufferings of all the sinners in the world should at once be laid upon him. Yea, the very powers of Christ himself, upon whom y Esa. 11. 2. the spirit of might did rest, were so shaken in this sharp encounter; that he, who was the most accomplished pattern of all fortitude, stood z Mark 14. 33. Luk. 22. 44. sore amazed, and a Heb. 5. 7. with strong crying and tears prayed that, b Mark 14, 35. 36. if it were possible, the hour might pass from him. c Heb. 10. 12. This man therefore being to offer one sacrifice for sins for ever; to the burning of that sacrifice he must not only bring the d Cant. 8. 6. coals of his love as strong as death, and as ardent as the fire which hath a most vehement flame, but he must add thereunto those e Esa. 33. 14. everlasting burnings also, even the flames of his most glorious Deity: and therefore f Heb. 9 14. through the eternal Spirit must he offer himself without spot unto God; that hereby he might g Ib. ver. 12. obtain for us an eternal redemption. The blood whereby the Church is purchased, must be h Act. 20. 28. Gods own blood: and to that end must i 1 Cor. 2. 8. the Lord of glory be crucified; k Act. 3. 15. the Prince and author of life be killed; he l Esa. 53. 8. whose eternal generation no man can declare, be cut off out of the land of the living; and the man that is Gods own fellow be thus smitten; according to that which God himself foretold by his Prophet. m Zach. 13. 7. with Matth. 26. 31. Awake, O sword, against my shepherd, and against the man that is my fellow, saith the Lord of hosts: smite the shepherd, and the sheep shall be scattered. The people of Israel, we read, did so value the life of David their King, that they counted him to be worth n 2 Sam. 18. 3. ten thousand of themselves: how shall we then value of o Mat. 22. 43, 44. David's Lord; p 1 Tim. 6. 15. Rev. 19 16. who is the blessed and only Potentate, the King of kings, and Lord of lords? It was indeed our nature that suffered; but he that suffered in that nature, q Rom. 9 5. is over all, God blessed for ever: and for such a Person to have suffered but one hour, was more than if all other persons had suffered ten thousand millions of years. But put case also, that the life of any other singular man might be equivalent to all the lives of whole mankind: yet the laying down of that life would not be sufficient to do the deed, unless he that had power to lay it down had power likewise to take it up again. For, to be detained always in that prison r Matth. 5. 26. from whence there is no coming out before the payment of the uttermost farthing; is to lie always under execution, and to quit the plea of that full payment of the debt wherein our surety stood engaged for us. And therefore the Apostle upon that ground doth rightly conclude; that s 1 Cor. 15. 17. if Christ be not raised, our faith is vain, we are yet in our sins: and consequently, that as he must be t Rom. 4. 25. delivered to death for our offences, so he must be raised again for our justification. Yea, our Saviour himself, knowing full well what he was to undergo for our sakes, told us beforehand, that the Comforter whom he would send unto us, should u Joh. 16. 10. convince the world, that is, fully satisfy the consciences of the sons of men, concerning that x Dan. 9 24. everlasting righteousness, which was to be brought in by him, upon this very ground: Because I go to my Father, and ye see me no more. For if he had broken prison, and made an escape, the payment of the debt, which as our surety he took upon himself, being not yet satisfied; he should have been seen here again: Heaven would not have held him, more than Paradise did Adam, after he had fallen into God's debt and danger. But our Saviour raising himself from the dead, presenting himself in Heaven before him unto whom the debt was owing, and maintaining his standing there, hath hereby given good proof, that he is now a free man, and hath fully discharged that debt of ours for which he stood committed. And this is the evidence we have to show of that righteousness, whereby we stand justified in God's sight: according to that of the Apostle. y Rom. 8. 33, 34. Who shall lay any thing to the charge of Gods elect? It is God that justifieth: who is he that condemneth? It is Christ that died, yea rather that is risen again; who is even at the right hand of God, who also maketh intercession for us. Now although an ordinary man may easily part with his life; yet doth it not lie in his power to resume it again at his own will and pleasure. But he that must do the turn for us, must be able to say as our JESUS did, z Joh. 10. 17, 18. I lay down my life that I might take it again. No man taketh it from me, but I lay it down of myself: I have power to lay it down, and I have power to take it again: and in another place; a Joh. 2. 19 21. Destroy this Temple, and in three days I will raise it up; saith he unto the Jews, speaking of the Temple of his body. An humane nature than he must have had, which might be subject to dissolution: but being once dissolved, he could not by his own strength (which was the thing here necessarily required) raise it up again; unless he had b Rom. 1. 4. declared himself to be the Son of God with power, by the resurrection from the dead. The Manhood could suffer, but not overcome the sharpness of death: the Godhead could suffer nothing, but overcome any thing. He therefore that was both to suffer and to overcome death for us, must be partaker of both natures: that c 1 Pet. 3. 18. being put to death in the flesh, he might be able also to quicken himself by his own Spirit. And now are we come to that part of Christ's mediation, which concerneth the conveyance of d Eph. 1. 14. the redemption of this purchased possession unto the sons of men. A dear purchase indeed, which was to be redeemed with no less price than the blood of the Son of God: but what should the purchase of a stranger have been to us? or what should we have been the better for all this; if we could not derive our descent from the purchaser, or raise some good title whereby we might estate ourselves in his purchase? Now this was the manner in former time in Israel, concerning redemptions: that unto him who was the next of kin belonged the right of being e Ruth. 3. 12. & 4. ver. 1. 3, 4. 7. Goël, or the Redeemer. And Job had before that left this glorious profession of his faith unto the perpetual memory of all posterity. f Job 19 25, 26, 27. I know that my Goël or Redeemer liveth, and at the last shall arise upon the dust (or, stand upon the earth.) And after this my skin is spent; yet in my flesh shall I see God. Whom I shall see for myself, and mine eyes shall behold, and not another for me. Whereby we may easily understand, that his and our Redeemer was to be the invisible God; and yet in his assumed flesh made visible even to the bodily eyes of those whom he redeemed. For if he had not thus assumed our flesh; how should we have been of his blood, or claimed any kindred to him? and unless the Godhead had by a personal union been unseparably conjoined unto that flesh; how could he therein have been accounted our next of kin? For the better clearing of which last reason; we may call to mind that sentence of the Apostle. g 1 Cor. 15. 47. The first man is of the earth earthy: the second man is the Lord from heaven. Where, notwithstanding there were many millions of men in the world betwixt these two; yet we see our Redeemer reckoned the second man: and why? but because these two were the only men who could be accounted the prime fountains from whence all the rest of mankind did derive their existence and being. For as all men in the world by mean descents do draw their first original from the first man: so in respect of a more immediate influence of efficiency and operation do they owe their being unto the second man, as he is the Lord from heaven. This is God's own language unto Jeremy, h Jer. 1. 5. Before I form thee in the belly, I knew thee; and this is David's acknowledgement, for his part; i Psal. 119. 73. Thy hands have made me and fashioned me; k Psal. 139. 13. thou hast covered me in my mother womb: l Psal. 71. 6. thou art he that took me out of my mother's bowels: and Jobs, for his also. m Job 10. 8. 11. Thy hands have made me and fashioned me together round about: thou hast clothed me with skin and flesh, and hast fenced me with bones and sinews: and the n Act. 17. 27, 28, 29. Apostles, for us all: In him we live, and move, and have our being: who inferreth also thereupon, both that we are the offspring or generation of God; and that he is not far from every one of us. This being to be admitted for a most certain truth (notwithstanding the opposition of all gainsayers) that * See Bradwardin. de causâ Dei, l. 1. c. 3. & 4. God doth more immediately concur to the generation and all other motions of the creature, than any natural agent doth or can do. And therefore, if o Rom. 5. 17. by one man's offence, death reigned by one; much more they which receive abundance of grace and of the gift of righteousness, shall reign in life by one, Jesus Christ. Considering that this second man is not only as universal a principle of all our beings, as was that first, and so may sustain the common person of us all, as well as he; but is a far more immediate agent in the production thereof: not, as the first, so many generations removed from us, but more near unto us than our very next progenitors; and in that regard justly to be accounted our next of kin, even before them also. Yet is not this sufficient neither: but there is an other kind of generation required, for which we must be beholding unto the second man, the Lord from heaven; before we can have interest in this purchased Redemption. For as the guilt of the first man's transgression is derived unto us by the means of carnal generation: so must the benefit of the second man's obedience be conveyed unto us by spiritual regeneration. And this must be laid down as a most undoubted verity; that, p Joh. 3. 3. except a man be born again, he cannot see the kingdom of God; and that every such must be q Joh. 1. 13. born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. Now, as our Mediator in respect of the Adoption of Sons, which he hath procured for us, r Heb. 2. 11. is not ashamed to call us Brethren: so in respect of this new birth, whereby he begetteth us to a spiritual and everlasting life, he disdaineth not to own us as his Children. s Esa. 53. 10. When thou shalt make his seed an offering for sin, he shall see his seed: saith the Prophet Esaias. t Psalm. 22. 30. A seed shall serve him; it shall be accounted to the Lord for a generation: saith his Father David likewise of him. And he himself, of himself: u Heb. 2. 13. Behold I, and the children which God hath given me. Whence the Apostle deduceth this conclusion: x Ibid. ver. 14. Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same. He himself, that is, he who was God equal to the Father: for who else was able to make this y 2 Cor. 5. 17. Eph. 2. 10. Gal. 6. 15. new creature, but the same z Joh. 1. 13. Jam. 1. 18. 1 Pet. 1. 3. 1 Joh. 5. 1. God that is the Creator of all things? (no less power being requisite to the effecting of this, than was at the first to the producing of all things out of nothing:) and these new a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Pet. 2. 2. with 1. 22. babes being to be b Joh. 3. vers. 5, 6, 8. born of the Spirit; who could have power to send the Spirit, thus to beget them, but the Father and the Son from whom he proceeded? the same blessed Spirit, who framed the natural body of our Lord in the womb of the Virgin, being to new mould and fashion every member of his mystical body unto his similitude and likeness. For the further opening of which mystery (which went beyond the apprehension of c Ibid. ver. 4. 9, 10. Nicodemus, though a master of Israel) we are to consider; that in every perfect generation, the creature produced receiveth two things from him that doth beget it: Life and Likeness. A curious limmer draweth his own sons pourtraicture to the life (as we say:) yet because there is no true life in it, but a likeness only; he can not be said to be the begetter of his picture, as he is of his Son. And some creatures there be that are bred out of mud or other putrid matter: which although they have life, yet because they have no correspondence in likeness unto the principle from whence they were derived, are therefore accounted to have but an improper and equivocal generation. Whereas in the right and proper course of generation (others being esteemed but monstrous births that swarve from that rule) every creature begetteth his like: — nec imbellem feroces Progenerant aquilae columbam. Now touching our spiritual death and life, these sayings of the Apostle would be thought upon. d 1 Cor. 5. 14, 15. We thus judge, that if one died for all, then were all dead: and that he died for all, that they which live, should not henceforth live unto themselves, but unto him which died for them and rose again. e Eph. 2. 4, 5. God who is rich in mercy, for his great love wherewith he loved us, even when we were dead in sins, hath quickened us together with Christ. f Col. 2. 13. And you being dead in your sins, and the uncircumcision of your flesh, hath he quickened together with him, having forgiven you all trespasses. g Gal. 2. 20. I am crucified with Christ. Nevertheless I live, yet not I, but Christ liveth in me: and the life which I now live in the flesh, I live by the faith of the Son of God, who loved me and gave himself for me. From all which we may easily gather, that if by the obedience and sufferings of a bare man, though never so perfect, the most sovereign medicine that could be thought upon should have been prepared for the curing of our wounds: yet all would be to no purpose, we being found dead, when the medicine did come to be applied. Our Physician therefore must not only be able to restore us unto health, but unto life itself: which none can do but the Father, Son, and holy Ghost; one God, blessed for ever. To which purpose, these passages of our Saviour also are to be considered. h Joh. 5. 26. As the Father hath life in himself: so hath he given to the Son to have life in himself. i Joh. 6. 57 As the living Father hath sent me, and I live by the Father: so he that eateth me, even he shall live by me. k Ibid. ver. 51. I am the living bread, which came down from heaven; if any man eat of this bread, he shall live for ever: and the bread that I will give, is my flesh, which I will give for the life of the world. The substance whereof is briefly comprehended in this saying of the Apostle: l 1 Cor. 15. 45. The last Adam was made a quickening spirit. An Adam therefore and perfect Man must he have been; that his flesh, given for us upon the Cross, might be made the conduct to convey life unto the world: and a quickening spirit he could not have been, unless he were God, able to make that flesh an effectual instrument of life by the operation of his blessed Spirit. For, as himself hath declared, m Joh. 6. 63. It is the Spirit that quickeneth; without it, the flesh would profit nothing. As for the point of similitude and likeness: we read of Adam, after his fall, that he n Gen. 5. 3. begat a son in his own likeness, after his image: and generally, as well touching the carnal as the spiritual generation, our Saviour hath taught us this lesson, o Joh. 3. 6. That which is born of the flesh, is flesh; and that which is born of the Spirit, is spirit. Whereupon the Apostle maketh this comparison betwixt those who are born of that first man, who is of the earth earthy, and of the second man, who is the Lord from heaven. p 1 Cor. 15. 48, 49. As is the earthy, such are they that are earthy; and as is the heavenly, such are they also that are heavenly: and as we have borne the image of the earthy, we shall also bear the image of the heavenly. We shall indeed hereafter bear it in full perfection: when q Phil. 3. 21. the Lord Jesus Christ shall change our base body, that it may be fashioned like unto his glorious body; according to the working, whereby he is able even to subdue all things unto himself. Yet in the mean time also, such a conformity is required in us unto that heavenly man, that r Ibid. ver. 20. our conversation must be in heaven, whence we look for this Saviour: and that we must s Eph. 4. 22, 23, 24. put off, concerning the former conversation, that old man, which is corrupt according to the deceitful lusts, and be renewed in the spirit of our mind; and put on the new man, which after God is created in righteousness and true holiness. For as in one particular point of domestical authority, t 1 Cor. 11. 7. the Man is said to be the image and glory of God, and the Woman the glory of the Man: so in a more universal manner is Christ said to be u 2 Cor. 4. 4. the image of God, even x Heb. 1. 3. the brightness of his glory, and the express image of his person; and we y Rom. 8. 29. to be conformed to his image, that he might be the firstborn among those many brethren, who in that respect are accounted z 2 Cor. 8. 23. the glory of Christ. We read in the holy story, that God a Num. 11. 17. 25. took of the spirit which was upon Moses, and gave it unto the seventy Elders; that they might bear the burden of the people with him, and that he might not bear it, as before he had done, himself alone. It may be, his burden being thus lightened, the abilities that were left him for government were not altogether so great, as the necessity of his former employment required them to have been: and in that regard, what was given to his assistants, might perhaps be said to be taken from him. But we are sure the case was otherwise in him of whom now we speak: unto whom b Joh. 3. 34. God did not thus give the Spirit by measure. And therefore although so many millions of believers do continually receive this c Philip. 1. 19 supply of the Spirit of Jesus Christ; yet neither is that fountain any way exhausted, nor the plenitude of that wellspring of grace any whit impaired or diminished: it being God's pleasure, d Col. 1. 19 That in him should all fullness dwell; and that e Joh. 1. 16. of his fullness all we should receive, grace for grace. That as in the natural generation there is such a correspondence in all parts betwixt the begetter and the Infant begotten; that there is no member to be seen in the Father, but there is the like answerably to be found in the Child, although in a far less proportion; so it falleth out in this spiritual, that for every grace which in a most eminent manner is found in Christ, a like grace will appear in God's Child, although in a far inferior degree; similitudes and likenesses being defined by the Logicians to be comparisons made in quality, and not in quantity. We are yet further to take it into our consideration, that by thus enlivening and fashioning us according to his own image, Christ's purpose was not to raise a seed unto himself dispersedly and distractedly, but to f Joh. 11. 52. gather together in one, the Children of God that were scattered abroad; yea and to g Ephes. 1. 10. bring all unto one head by himself, both them which are in Heaven and them which are on the Earth. That as in the Tabernacle, h Exod. 26. 33. the vail divided between the Holy place and the most Holy; but the curtains which covered them both were so coupled together with the taches, that it might still i Ibid. ver. 6. & 11. be one Tabernacle: so the Church Militant and Triumphant, typified thereby, though distant as far the one from the other as Heaven is from Earth, yet is made but one Tabernacle in Jesus Christ; k Ephes. 2. 21. 22. In whom all the building fifty framed together groweth unto an holy Temple in the Lord, and in whom all of us are builded together for an habitation of God through the Spirit. The bond of this mystical union betwixt Christ and us (as l Sermon to the Commons house of Parliament, ann. 1620 elsewhere hath more fully been declared) is on his part that m Joh. 6. 63. 1 Cor. 6. 17. & 15. 45. Philip. 2. 1. Rom. 8. 9 1 Joh. 3. 24. & 4. 13. quickening Spirit, which being in him as the Head, is from thence diffused to the spiritual animation of all his Members: and on our part n Gal. 2. 20. & 5. 5. & 3. 11. Ephes. 3. 17. Faith, which is the prime act of life wrought in those who are capable of understanding by that same Spirit. Both whereof must be acknowledged to be of so high a nature, that none could possibly by such ligatures knit up so admirable a body, but he that was God Almighty. And therefore although we did suppose such a man might be found who should perform the Law for us, suffer the death that was due to our offence and overcome it; yea, and whose obedience and sufferings should be of such value, that it were sufficient for the redemption of the whole world: yet could it not be efficient to make us live by faith, unless that Man had been able to send God's Spirit to apply the same unto us. Which as no bare Man or any other Creature whasoever can do; so for Faith we are taught by S. o Col. 2. 12. 2 Thess. 1. 11. Paul, that it is the operation of God, and a work of his power, even of that same power wherewith Christ himself was raised from the dead. Which is the ground of that prayer of his, that the p Ephes. 1. 19, 20. etc. eyes of our understanding being enlightened, we might know what is the exceeding greatness of his power to us-ward who believe; according to the working of his mighty power, which he wrought in Christ when he raised him from the dead, and set him at his own right hand in the heavenly places, far above all Principality, and Power, and Might, and every Name that is named not only in this World, but also in that to come: and hath put all things under his feet, and gave him to be head over all things to the Church, which is his body, the fullness of him that filleth all in all. Yet was it fit also, that this Head should be of the same nature with the Body which is knit unto it: and therefore that he should so be God, as that he might partake of our Flesh likewise. q Ephes. 5. 30. For we are members of his body, saith the same Apostle; of his flesh, and of his bones. And, r Joh. 6. 53. except ye eat the flesh of the Son of man, saith our Saviour himself, and drink his blood; ye have no life in you. s Ibid. ver. 56. He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him. Declaring thereby, first, that by this mystical and supernatural union, we are as truly conjoined with him, as the meat and drink we take is with us; when by the ordinary work of Nature, it is converted into our own substance. Secondly, that this conjunction is immediately made with his humane nature. Thirdly, that the t Rev. 5. 12. & 13. 8. Lamb slain, that is, u 1 Cor. 1. 23. & 2. 2. Christ crucified, hath by that death of his, made his flesh broken, and his blood poured out for us upon the Cross, to be fit food for the spiritual nourishment of our souls; and the very wellspring from whence, by the power of his Godhead, all life and grace is derived unto us. Upon this ground it is, that the Apostle telleth us, that we x Heb. 10. 19, 20. have boldness to enter into the Holiest by the blood of Jesus; by a new and living way which he hath consecrated for us, through the veil, that is to say, his flesh. That as in the Tabernacle, there was no passing from the Holy to the most Holy place, but by the veil: so now there is no passage to be looked for from the Church Militant to the Church Triumphant, but by the flesh of him, who hath said of himself; y Joh. 14. 6. I am the way, the truth and the life, no man cometh unto the Father but by me. Jacob in his dream beheld z Gen. 28. 12, 13. a ladder set upon the Earth, the top whereof reached to Heaven, and the Angels of God ascending and descending on it, the Lord himself standing above it. Of which vision none can give a better interpretation than he, who was prefigured therein, gave unto Nathaniel. a Joh. 1. 51. Hereafter you shall see Heaven opened, and the Angels of God ascending and descending upon the Son of man. Whence we may well collect, that the only means whereby God standing above, and his Israel lying here below are conjoined together, and the only ladder whereby Heaven may be scaled by us, is the Son of man, the type of whose flesh, the veil, was therefore commanded to be b Exod. 26. 31. & 36. 35. made with Cherubims; to show that we come c Heb. 12. 22. 24. to an innumerable company of Angels, when we come to Jesus, the Mediator of the New Testament: who as the Head of the Church hath power to d Heb. 1. 14. send forth all those ministering spirits, to minister for them who shall be Heirs of salvation. Lastly, we are to take into our consideration, that as in things concerning God, the main execution of our Saviour's Priesthood doth consist; so in things concerning man, he exerciseth both his Prophetical Office, whereby he openeth the will of his Father unto us, and his Kingly, whereby he ruleth and protecteth us. It was indeed a part of e Deut. 33. 10. Hagg. 2. 11. Mal. 2. 7. the Priest's office in the Old Testament, to instruct the people in the Law of God, and yet were f Esa. 28. 7. Jer. 6. 13. & 8. 10. & 14. 18. & 23 11. 33, 34. Lam. 2. 10. they distinguished from Prophets: like as in the New Testament also, g Ephes. 4. 11. Prophets as well as Apostles, are made a different degree from ordinary Pastors and Teachers, who received not their doctrine by immediate inspiration from Heaven; as those other h 2 Pet. 1. 21. Holy men of God did, who spoke as they were moved by the holy Ghost. Whence S. Paul putteth the Hebrews in mind, that God who i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Heb. 1. 1. in sundry parts and in sundry manners spoke in time passed unto the Fathers by the Prophets, hath in these last days spoken unto us by his Son Christ Jesus: whom therefore he styleth k Heb. 3. 1, 2. the Apostle, as well as the High Priest of our profession; who was faithful to him that appointed him, even as Moses was in all his house. Now Moses, we know, had a singular pre-eminence above all the rest of the Prophets: according to that ample testimony which God himself giveth of him. l Num. 12. 6, 7, 8. If there be a Prophet among you, I the Lord will make myself known unto him in a vision, and will speak unto him in a dream. My servant Moses is not so, who is faithful in all mine house: with him will I speak mouth to mouth, even aparently, and not in dark speeches; and the similitude of the Lord shall he behold. And therefore we find, that our Mediator in the execution of his Prophetical office is in a more peculiar manner likened unto Moses: which he himself also did thus foretell. m Deut. 18. 15, 16, etc. Act. 3. 22, 23. The Lord thy God will raise up unto thee a Prophet from the midst of thee, of thy Brethren, like unto me; unto him ye shall hearken. According to all that thou desiredst of the Lord thy God in Horeb, in the day of the assembly, saying, Let me not hear again the voice of the Lord my God; neither let me see this great fire any more, that I die not. And the Lord said unto me, They have well spoken, that which they have spoken. I will raise them up a Prophet from among their brethren, like unto thee, and will put my words in his mouth, and he shall speak unto them all that I shall command him. And it shall come to pass, that whosoever will not hearken unto my words, which he shall speak in my Name, I will require it of him. Our Prophet therefore must be a Man raised from among his Brethren the Israelites, ( n Rom. 9 5. of whom, as concerning the flesh, he came) who was to perform unto us, that which the Fathers requested of Moses: o Exod. 20. 19 Deut. 5. 25. 27. Speak thou to us, and we will hear; but let not God speak with us, lest we die. And yet (that in this also we may see, how our Mediator had the pre-eminence) p Exod. 34. 30, 32, 33. when Aaron, and all the children of Israel were to receive from the mouth of Moses all that the Lord had spoken with him in Mount, Sinai, they were afraid to come nigh him, by reason of the glory of his shining countenance: so that he was fain to put a veil over his face, while he spoke unto them that which he was commanded. But that which for a time was thus q 2 Cor. 3. 7, 10 11, 13. made glorious, had no glory in respect of the glory that excelleth; and both the glory thereof, and the veil which covered it, are now abolished in Christ: the veil of whose flesh doth so overshadow r Heb. 1. 3. the brightness of his glory, that yet under it we may s Joh. 1. 14. behold his glory, as the glory of the only begotten of the Father; yea; and t 2 Cor. 3. 11. we all with open face, beholding as in a glass the glory of the Lord, are changed into the same Image, from glory to glory, even as by the Spirit of the Lord. And this is daily effected by the power of the Ministry of the Gospel, instituted by the authority, and seconded by the power, of this our great Prophet: whose transcendent excellency beyond Moses, (unto whom, in the execution of that function, he was otherwise likened) is thus set forth by the Apostle. u Heb. 3. 3, 4, 5, 6. He is counted worthy of more glory than Moses, in as much as he who hath builded the house hath more honour than the house. For every house is builded by some one: but he that built all things is God. And Moses verily was faithful in all his house, as a servant, for a testimony of those things which were to be spoken after: but Christ, as the Son, over his own house. x 1 Tim. 3. 15. This house of God is no other than the Church of the living God: whereof as he is the only Lord, so is he also properly the only Builder. Christ therefore being both the Lord and the y Matth. 16. 18. Builder of his Church, must be God as well as Man: which is the cause, why we find all the several mansions of this z 2 Tim. 2. 20. great house to carry the title indifferently of the a 1 Cor. 11. 16. Churches of God, and the b Rom. 16. 16. Churches of Christ. True it is, that there are other ministerial builders, whom Christ employeth in that service: this being not the least of those gifts which he bestowed upon men at his Triumphant Ascension into Heaven, that c Ephe. 4. 11, 12. he gave not only ordinary Pastors and Teachers, but Apostles likewise, and Prophets, and Evangelists; for the perfecting of the Saints, for the Work of the Ministry, for the edifying of the body of Christ. Which, what great power it required, he himself doth fully express in passing the grant of this high Commission unto his Apostles. d Matth. 28. 18, 19, 20. All power is given unto me in Heaven and in Earth. Go ye therefore and teach all Nations, baptising them in the name of the Father, and of the Son, and of the Holy Ghost; teaching them to observe all things, whatsoever I have commanded you: and lo, I am with you always, even unto the end of the World. Amen. S. Paul professeth of himself, that he e 1 Cor. 15. 10, laboured more abundantly than all the rest of the Apostles: yet not I, saith he, but the grace of God which was with me. And therefore although f 1 Cor. 3. 9, 10 according to that grace of God which was given unto him, he denyeth not but that, as a wise Master-builder, he had laid the foundation; yet he acknowledgeth that they upon whom he had wrought, were God's building, as well as God's husbandry. For who, saith g Ibid. ver. 5, 6, 7 he, is Paul, and who is Apollo, but Ministers by whom you believed, even as the Lord gave to every man? I have planted, Apollo watered: but God gave the increase. So then, neither is he that planteth any thing, neither he that watereth: but God that giveth the increase. Two things therefore we find in our great Prophet, which do far exceed the ability of any bare Man; and so do difference him from all the h Luk. 1. 70. Holy Prophets, which have been since the World began. For first, we are taught; that i Mat. 11. 27. no man knoweth the Father, save the Son, and he to whomsoever the Son will reveal him: and that k Joh. 1. 18. no man hath seen God at any time; but the only begotten Son, which is in the bosom of the Father, he bathe declared him. Being in his bosom, he is become conscious of his secrets, and so out of his own immediate knowledge, enabled to discover the whole will of his Father unto us. Whereas alother Prophets and Apostles receive their revelations at the second hand, and according to the grace given unto them by the Spirit of Christ. Witness that place of S. Peter, for the Prophets: l 1 Pet. 1. 10, 11 Of which salvation the Prophets have enquired, and searched diligently, who prophesied of the grace that should come unto you; searching what or what manner of time THE SPIRIT OF CHRIST WHICH WAS IN THEM did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow. And for the Apostles, those heavenly words which our Saviour himself uttered unto them, whilst he was among them. m Joh. 16. 13, 14, 15. When the Spirit of Truth is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak; and he will show you things to come. He shall glorify me: for he shall receive of mine, and show it unto you. All things that the Father hath, are mine: therefore said I, that he shall take of mine, and shall show it unto you. Secondly, all other Prophets and Apostles can do no more (as hath been said) but plant and water; only God can give the increase: they may teach indeed and baptise; but unless Christ were with them by the powerful presence of his Spirit, they would not be able to save one soul by that Ministry of theirs. We, n 1 Pet. 2. 5. as lively stones, are built up a spiritual house: but, o Psalm. 127. 1. except the Lord do build this house, they labour in vain that build it. For who is able to breathe the Spirit of life into those dead stones, but he, of whom it is written; p Joh. 5. 25. The hour is coming, and now is, when the dead shall hear the voice of the Son of God; and they that hear it shall live. And again: q Ephes. 5. 24. Awake thou that sleepest, and arise from the dead; and Christ shall give thee light. Who can awake us out of this dead sleep, and give light unto these blind eyes of ours; but the Lord our God, unto whom we pray, that he would r Psal. 13. 3. lighten our eyes, lest we sleep the sleep of death? And as a blind man is not able to conceive the distinction of colours, although the skilfullest man alive should use all the art he had to teach him; because he wanteth the sense whereby that object is discernible: so s 1 Cor. 2. 14. the natural man perceiveth not the things of the Spirit of God (for they are foolishness unto him;) neither can he know them, because they are spiritually discerned. Whereupon the Apostle concludeth, concerning himself and all his fellow-labourers; that t 2 Cor. 4. 6, 7. God who commanded the light to shine out of darkness, hath shined in our hearts; to give the light of the knowledge of the glory of God, in the face of Jesus Christ: but we have this treasure in earthen vessels; that the excellency of the power may be of God, and not of us. Our Mediator therefore (who must u Heb. 7. 25. be able to save them to the uttermost that come unto God by him) may not want the excellency of the power, whereby he may make us capable of this high knowledge of the things of God, propounded unto us by the ministry of his servants: and consequently, in this respect also, must be God as well as Man. There remaineth the Kingdom of our Redeemer: described thus by the Prophet Isaiah. x Esa. 9 7. Of the increase of his government and peace there shall be no end, upon the Throne of David, and upon his kingdom; to order it, and to establish it with judgement and with justice, from henceforth even for ever. And by Daniel: y Dan. 7. 13, 14. Behold, one like the Son of man came with the clouds of Heaven, and came to the Ancient of days; and they brought him near before him. And there was given him Dominion, and Glory, and a Kingdom, that all People, Nations, and Languages should serve him: His dominion is an everlasting dominion, which shall not pass away; and his kingdom that which shall not be destroyed. And by the Angel Gabriel, in his ambassage to the blessed Virgin. z Luk. 1. 31, 32, 33. Behold, thou shalt conceive in thy womb, and bring forth a Son, and shalt call his name Jesus. He shall be great, and shall be called the Son of the Highest; and the Lord God shall give him the Throne of his Father David. And he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end. This is that new a Jer. 30. 9 Host 3. 5. Ezek. 34. 23. & 37. 24. David our King, whom God hath raised up unto his b Gal. 6. 16. own Israel: who was in Truth, that which he was called; the Son of Man, and the Son of the Highest. That in the one respect, c Ephes. 5. 30. we may say unto him, as the Israelites of old did unto their David; d 2 Sam. 5. 1. Behold, we are thy bone and thy flesh: and in the other, sing of him as David himself did; e Psal. 110. 1. Mat. 22. 43, 44. Act. 2. 34, 35. The Lord said unto my Lord, Sat thou at my right hand, until I make thine enemies thy footstool. So that the promise made unto our first Parents, that f Gen. 3. 15. the seed of the Woman should bruise the Serpent's head, may well stand with that other saying of S. Paul; that g Rom. 16. 20. the God of peace shall bruise Satan under our feet. Seeing h 1 Joh. 3. 8. for this very purpose the Son of God was manifested i 1 Tim. 3. 16. in the flesh, that he might destroy the works of the Devil. And still that foundation of God will remain unshaken: I k Esa. 43. 11. even I am the Lord, and beside me there is no Saviour. l Host 13. 4. Thou shalt know no God but me: for there is no Saviour beside me. Two special branches there be of this Kingdom of our Lord and Saviour: the one of Grace, whereby that part of the Church is governed which is Militant upon Earth; the other of Glory, belonging to that part which is Triumphant in Heaven. Here upon earth, as by his Prophetical office he worketh upon our Mind and Understanding, so by his Kingly, he ruleth our Will and Affections; m 2 Cor. 10. 5. casting down imaginations and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ. Where, as we must needs acknowledge, that n Phil. 2. 13. it is God which worketh in us both to will and to do, and that it is o 2 Thess. 5. 23. he which sanctifyeth us wholly: so are we taught likewise to believe, that p Heb. 2. 11. both he who sanctifyeth, and they who are sanctified, are all of one, namely of one and the selfsame nature; that the sanctifier might not be ashamed to call those, who are sanctified by him, his brethren: that as their nature was corrupted, and their blood tainted in the first Adam, so it might be restored again in the second Adam; and that as from the one a corrupt, so from the other a pure and undefiled nature might be transmitted unto the heirs of salvation. The same q Psal. 84. 11. God that giveth grace, is he also that giveth glory: yet so, that the streams of both of them must run to us through the golden pipe of our Saviour's humanity. r 1 Cor. 15. 21. For since by man came death; it was fit that by man also should come the resurrection of the dead. Even by that man, who hath said: s Joh. 6. 54. Who so eateth my flesh, and drinketh my blood, hath eternal life; and I will raise him up at the last day. Who, then, t 2 Thess. 1. 10. shall come to be glorified in his Saints, and to be made marvellous in all them that believe: and u Philip. 3. 21. shall change this base body of ours, that it may be fashioned like unto his own glorious body; according to the working, whereby he is able even to subdue all things unto himself. Unto him therefore that hath thus x Revel. 1. 5, 6. loved us, and washed us from our sins in his own blood, and hath made us Kings and Priests unto God and his Father; to him be glory and dominion for ever and ever, Amen. PHILIP. 3. 8. I COUNT ALL THINGS BUT LOSS, FOR THE EXCELLENCY OF THE KNOWLEDGE OF CHRIST JESUS MY LORD. FINIS.