The holy arbor, containing a body of divinity, or, The sum and substance of Christian religion collected from many orthodox laborers in the Lords vineyard, for the benefit and delight of such as thirst after righteousness / ... by John Godolphin ... vvherein also are fully resolved the questions of whatsoever points of moment have been, or are, now controverted in divinity : together with a large and full alphabetical table of such matters as are therein contained ...

THE HOLY ARBOR.

CHAP. I.

§. 1. The Trinity.

ONe of the deepest Mysteries of our Religion, is, That God is the Father, the Son, and the Holy Ghost; and again, That the Father, the Son, and the Holy Ghost are one and the same God: So it is one of the most mysterious points of our Faith, To believe in one God, who is distinct in three Subsistances or Persons, called, The Father, the Son, and the Holy Ghost, who are three in person; and again, they three are one, not in person, but in na∣ture. By Nature is meant, a thing subsisting by it self, that is common to many: By Person is meant, a thing or essence subsisting by it self, not common to many, but incommunicable. In this Mystery of the Trinity, the Divine Nature is the Godhead it self, simply and absolutely considered; and a Person is that which subsisteth in this Godhead, as the Father, the Son, and the Holy Ghost. If any man would conceive in minde rightly the Divine Nature, he must conceive God or the Godhead absolutely; if any of the Persons, then he must conceive the same Godhead rela∣tively, with Personal properties. Thus the Godhead considered, with the propriety of Fatherhood or Begetting, is the Father; and conceiving the same Godhead, with the propriety of Generation passively taken, we conceive the Son; and the same Godhead, with the propriety of Proceeding, we conceive the Holy Ghost. Neither may it seem strange to any, that the names of Nature and Person are used to set forth this Mystery by, for they have been taken up by common consent in the Pri∣mitive Church, and are contained in the Scriptures, Heb. 1.3. Gal. 4.8.

This Mystery may well be conceived by a Comparison borrowed from Light: The light of the Sun, the light of the Moon, and the light of the Air, for nature and substance are all one and the same light; and yet they are three distinct lights: The light of the Sun being of it self, and from none; the light of the Moon from the Sun; and the light of the Air from them both: So the Divine Nature is one, and the Persons are three, subsisting after a diverse maner in one and the same Nature. The three Persons are one, not simply, but one in Nature; that is, Coessential, or Consubstantial, having all one Godhead, because there is one God and no more in Nature; considering that the thing which is Infinite, is but one, and is not subject to multiplication. And as these three Persons are one in Nature, so whatsoever agrees to God, simply considered, agrees to them all three: They are all Coequal and Coeternal; All most Wise, Just, Merciful, Omnipotent, by one and the same Wisdom, Justice, Mercy, Power. And because they have all one Godhead, there∣fore they are not onely one with another, but also each in other, the Father in the Son, the Son in the Father, and the Holy Ghost in them both: And we must not imagine that these three are one God in this sense, as though the Father had one part of the Godhead, the Son another part, and the Holy Ghost a third; for that

is most false, because the Infinite and most simple Godhead, is not subject to Com∣position or Division, but admits a Distinction without any Separation. And whereas it is said, That the Son and the Holy Ghost have their beginning from the Father, we must know, that it is not a beginning of their Nature, or of their God∣head from the Father, but of their Person onely: for the Godhead of all three Per∣sons is uncreate, and unbegotten, and proceeding from none. So also whereas it is said, That the Son and the Holy Ghost have received all their Attributes, as Wisdom, Knowledge, Power, &c. from the Father, we must know, That that which the Son receiveth of the Father, he receiveth it by Nature, and not by Grace; and he receiveth not a part, but all that the Father hath, saving the personal propriety: So the Holy Ghost receiveth from the Father and the Son by Nature, and not by Grace.

Now the distinction of the Persons is notably set forth unto us in the Baptism of our Saviour Christ, Matth. 3.16, 17. where it is said, that when Jesus was baptized, he came out of the water; there is the second Person: And the holy Ghost descended upon him in the form of a Dove; there is the third Person: and the Father, the first Person, pronounced from Heaven, that he was his onely beloved Son, in whom he was well pleased. Again, the Trinity is proved 1 John 5.7. This is the Mystery of all Mysteries to be received of us all, namely, The Trinity of the Persons in the Unity of the Godhead. The Persons are they, which subsisting in one Godhead, are distinguished by incommunicable properties, 1 John 5.7. Gen. 19.24. John 1.1. They are Coequal, and distinguished not by degree, but by order: Divided they cannot be, by reason of the infinite greatness of that most simple Essence, which one and the same is wholly in the Father, wholly in the Son, and wholly in the Holy Ghost; so that in these there is diversity of Persons, but Unity of Essence: The Communion of the Persons, or rather Union, is that by which each one is in the rest, and with the rest, by reason of the Unity of the Godhead; and therefore every each one doth possess, love and glorifie another, and work the same thing, John 14.10. Prov. 8.22, 30. John 1.1. and 5.19. Again, a Person is a distinct subsisting of the whole Godhead, and an individual Understanding, and an incommunicable Subsistence, living of it self, and not sustained by another: So that the three Persons in the Tri∣nity, are not three several Substances, but three distinct Subsistences, or three divers maner of being of one and the same Substance and Divine Essence. The Divine Essence is one and the self-same thing, truly subsisting in the three Persons: Now the Essence doth not beget an Essence, but the Person of the Father begetteth the Person of the Son, and the Holy Ghost proceedeth from the Father and the Son, by an eternal and incomprehensible spiration. And thus the three Persons make all one Divine Essence and one God, being in Nature Coessential, in Dignity Coequal, in Time Co∣eternal, in Greatness Incomprehensible, in Power Irresistible, in Will Unchange∣able, in Place not Circumscript, every where present without sight, the First and the Last, without Time, making all things mutable, without any passive mutability in himself. In this Mystery of the Trinity, how in that most simple and single Essence of God, there should be three in one, and one in three, Differing, but not divided, Several, but not sundred, All one for their Nature, All distinct for their Persons, is a secret of secrets, rather stedfastly to be believed, and reverently to be adored, then over-curiously to be searched into.

Again, in the Divine Essence there be three distinct Persons, the Father, the Son, and the Holy Ghost; God the Father is indeed the beginning of the Godhead, but yet in respect onely of the order of the Persons: For in the Godhead we may not seek for any first or last in degree, or dignity, or time, but onely in order of existing or working: The Son is the Wisdom of the Father, begotten of the Father before the world; The Holy Ghost is the infinite Power proceeding from the Father and the Son. The Scripture ascribeth to the Father the Beginning of work∣ing; To the Son, Wisdom and Counsel; To the Holy Ghost, Vertue and Power: Notwithstanding, they be alike in all things in respect of Eternity, Dignity and

Power, because there is one most undivided Divine Essence common to them, and so they be one God. There be three which bear witness in Heaven, the Father, the Son, and the holy Ghost, and these three be one, 1 John 5.7. And although the word Creator is given to the Father, Redeemer to the Son, and Sanctifier to the Holy Ghost, yet in truth they are common to all three Persons in one Essence: And though the Father is said to be the First, the Son the Second, the Holy Ghost to be the Third; yet one is not more ancient then the other, as the Father more ancient then the Son, or the Son then the Holy Ghost, but all of a like Coeternity; for the Per∣sons are one after another in order of Nature, but not of Time, John 1.1, 2. Gen. 1.2, 26. The things they have in common, in regard of their work, are to Create, Gen. 1.26. John 1.3. to Redeem and to Sanctifie, Isa. 43.1. & 49.7. The Creation is given to the Father, Redemption to the Son, Sanctification to the Holy Ghost, not as they are simply an operation or work (for so should other persons be excluded from it) but in respect, for the order and maner of working, which is peculiar and proper to every one of them, in producing and bringing forth the same external work: So that our Creation, Redemption, Sanctification, are each appropriated to some one Person of the Trinity, and yet all three Persons have their joynt working in them: For the works of our Creation, Redemption and Sanctification, are the opera∣tions of the Godhead outwardly, that is, external operations, which God worketh on his Creatures; and they are undivided, that is, common to the three Persons, which they by common Will and Power work in the Creatures, by reason of that one and the same Essence and Nature of the Godhead, which they have; All the Persons therefore Create, Redeem and Sanctifie. Again, Essence is a thing subsisting by its self, the very Being of God, Absolute and Communicable; Person is a thing subsisting, Individual, Living, Understanding, not sustained in another, neither part of another: Essence is the Being of God; Person is the maner of this Being, which is threefold, and so maketh three Persons: The Essence is Absolute and Commu∣nicable; the Person Respective and Incommunicable.

By the name of Trinity, are understood the three maners of Being in God; that is, three, not Essences, but Persons of the same Divine Essence. Now Trinity and Triplicity, as also Trinal and Triple, differ; for that is said to be Triple, which is compounded of three Essences, or is distinct by three Essences; but Trinal is in Essence but one and most simple, though it hath three maners of Being. God therefore is not Triple, because there are not moe Essences; but Trinal, because he being one according to his Essence, is three according to his Persons, yet still but one God: So that there is one Existence or Essence of the three, which is from none, but of it self, because it is but one; but the maners of the Existence are three. Wherefore as concerning Existence, Being or Essence it self, the three Persons are of themselves; as concerning the maner of Existing or Being, the Father is from none, but of himself, the Son of the Father, the Holy Ghost from both; the Son begotten, the Holy Ghost proceeding. As it is one thing to be a Man, another thing to be a Father or a Son, yet one and the same is both Man and Father; but he is Man absolutely, or in himself, or according to his own Nature, and Father in respect of another, viz. his Son. So it is one thing to be God, another thing to be the Father's Son, or the Holy Ghost, and yet one and the same is both God and Fa∣ther; God, in respect of himself, or his own Nature; Father, in respect of the Son.

Now though this be alike in God and Man, that both do communicate to an∣other, not his Person, but his Essence; yet is there an exceeding dissimilitude in the maner whereby the Divine Essence being infinite, and the Humane being created and finite, is communicated to another: For in Men, in the Father and the Son the Essence is as distinct as the Persons themselves, the Father and the Son being not onely two persons, but also two men distinct in Essences, so that the Father is not that man which is the Son; but in God the Persons are so distinct, that yet the Essence remaineth common, one and the same; and therefore there are not three Gods, but the Son is the same God in number, which is the Father and the Holy Ghost.

Again, in Persons Created, he that begetteth, doth not communicate his whole Essence to him that is begotten, for then he should cease to be a man, but onely a part; but in uncreated Persons, he that begetteth or inspireth, communicateth his whole Essence to him that is begotten or proceedeth; yet so, that he who communicateth doth retain the same Essence, and that whole: And the Reason of both Differences, is, Because the Essence of Man is finite and divisible, but the Essence of God infinite and indivisible; and therefore the Deity may, being the same, and whole or intire, be together both communicated and retained, whereby the Persons are not any thing separated from the Essence, but each of them are the very self-same whole Essence of the Divinity; wherefore God or the Divine Essence, is the Father, is the Son, is the Holy Ghost. Thus the three Persons in the Trinity are all one; one in Nature and Essence; one in Will and Consent; one in Vertue and Power: what the one doth, the other doth also, the difference is onely in the maner of working. This Mystery of the Trinity and Unity, was taught from the beginning of the world; howbeit, the fuller revelation of it was reserved to the times of the Gospel, when the light of this Truth outshined the Sun at noon, Matth. 28.19. 1 John 5.7.

The Doctrine of the Trinity of Persons in the Unity of the Godhead, must be held & retained for these Reasons; viz.

• 1. Because by it we may distinguish the True God from all false gods and idols.
• 2. Because among all other points of Religion, this is one of the chiefest, being the very foundation thereof: For it is not sufficient for us to know God as we can conceive of him in our own imagi∣nations, but we must know him as he hath revealed himself in his Word; and it is not sufficient to Salvation to believe in God con∣fusedly, but we must believe in one God distinct in three Persons.
• 3. This Doctrine directs us in the worshipping of God aright: For Unity in Trinity, and Trinity in Unity, is to be worshipped; one God must be worshipped in the Father, in the Son, and in the Holy Ghost: And if we worship God the Father, without the Son and the Holy Ghost, or the Son without the Father & the Holy Ghost, or the Holy Ghost without the Father and the Son, we worship nothing but an Idol. Again, if we worship the three Persons not as one God, but as three Gods, then likewise we make three Idols.

The difference of Essence & Person is to be observed and held for these Reasons:

• 1. Lest the Unity of the true God be distracted.
• 2. Lest the Distinction of Persons be taken away.
• 3. Lest another thing be understood by the name of Per∣son, then the truth of Gods Word declareth.

That in one Divine Essence are subsisting three Persons, the Fa∣ther, Son and Holy Ghost, each of which is one and the same true God; or that one true God is three Persons truly distinct, and those three Per∣sons are one onely true God, is proved thus; viz.

• 1. By Testimonies of Scripture, partly out of the Old Testa∣ment, as Gen. 1.2. Isa. 61.1. partly out of the New, Mat. 28.19. Joh. 14.26. & 15.26. 2 Cor. 13.13. 1 Joh. 5.3. Tit. 5.3. Eph. 2.18. Gal. 4.6.
• 2. By those places of Scripture which give unto those three, the Father, the Son, and the Holy Ghost, the Name of Jehovah and true God; for those places wherein those things which are spoken of Jehovah in the old Testament, are in the new re∣ferred expresly & most plainly to the Son & the Holy Ghost.
• 3. By those places which attribute the same whole Divine Es∣sence to the three Persons, and shew that the Son is the pro∣per Son of the Father, most truly begotten of him; and that the Holy Ghost is the Spirit of the Father and the Son; the Son therefore and the Holy Ghost have the same, and that whole Essence of the Deity which the Father hath; the Son hath it communicated of the Father, by being from ever∣lasting born of him, and the Holy Ghost of the Father and the Son, by proceeding from them.

• 4. By the places which give unto the three the same Attributes or Properties, and perfections of the Divine Nature, as Eternity, Immensity, Omnipotency, &c.
• 5. By those places which attribute to the three the same effects or works proper unto the Deity, as Creation, Preservation, Government of the World, also Miracles, and the Salva∣tion of the Church.
• 6. By those places which yield to the three equal honor and worship, and such as agreeth to the true God alone.

The three in the Trinity are called Persons, Because they have proper things to distin∣guish them, in re∣gard either

• 1. Of them∣selves, as
  • 1. Father, to beget, and to be of himself, Joh. 5.26. & 1.14. 1 Joh. 5.1.
  • 2. Son, to be begotten, and to be the second Per∣son, Joh. 1.14, 18.
  • 3. Holy Ghost, to proceed both from the Father and the Son, Mat. 3.16.
• 2. Of the Creatures, as
  • 1. The Father worketh through the Son by the Holy Ghost, Eph. 2.10. Rom. 11.36.
  • 2. The Son worketh from the Father by the Holy Ghost, 1 Cor. 8.6. Joh. 1.3.
  • 3. The Holy Ghost worketh from the Father and the Son, Gen. 1.2. Joh 33.4.

The things wherein they communicate with themselvs are these; viz.

• 1. One is in another and possesseth another; as, the Father is in the Son, and the Son in the Father, and the Holy Ghost in them both, Joh. 10.30, 38. & 14.10, 11.
• 2. They have glory one of another, Joh. 17.4, 5, 22, 24, 26.
• 3. They delight one in another; as, the Son is a delight to the Fa∣ther, and the Father to the Son, and the Holy Ghost to them both, Mat. 3.17. Joh. 5.20.

The order of working in the Three Persons of the Trinity; viz.

• 1. The Father Createth, but immediately, by the Son and the Holy Ghost; the Son from the Father, and the Holy Ghost from the Father and the Son.
• 2. The Father and the Holy Ghost Redeem us, but mediately, by the Son; but the Son immediately, from the Father by the Holy Ghost.
• 3. The Father and the Son Sanctifie us, but mediately, by the Holy Ghost; but the Holy Ghost immediately, from the Father and the Son.

In this deep Mystery of our Religion, we must be guided wholly by Faith, and endeavor to believe this Trinity in Unity, and Unity in Trinity, though we are not able to reason the truth thereof by Natural demonstrations.

Behold, the sacred Riddle of Divinity; One Godhead in a holy Trinity Of Persons, or three Persons all in one Most undivided Deity alone: Distinct in Persons, not in Essence; no, The Godhead's not divided, think not so: For it's not subject to division, Nor admits of any Composition, But distinction without seperation; As is most evident by Mans Creation, * 1.1

§. 2. Gods Word.

THe Word of God is the Wisdom of God, James 3.17. concerning the truth which is according to godliness, being given by inspiration of God, 2 Tim. 3.16. the original being from heaven, not earth, Joh. 3.27. and the Author thereof being God, not man, 1 Cor. 2.10. by which Word God alone doth onely binde the Con∣science, by causing it in every action to excuse for well-doing, and accuse for sin. Now this Word of God is the holy Scripture, in which name are to be understood all and onely those Canonical Books of the Old and New Testament, of whose Authority was never any doubt in the Church; which we receive as Canonical, not so much be∣cause that the Church doth so receive and allow them, as for that the holy Spirit in our hearts doth testifie that they are from God: Touching which, this is a Truth must be held of us, That no part of the Canonical Scripture inspired of God, such as was committed as the Lords Treasure to the Church, for the perpetual instruction thereof in Faith and Obedience, is lost and perished, nor can be lost or perish; so that no one Oracle or Sentence of God can fall away. Indeed these sacred Books may be despitefully abused by men many ways, but they can never be finally lost and wholly extinguished, for the works of God remain for ever and ever: And as for any sandy Supposition contrary to this Truth, let the vain Supposer answer, What Error more can be convinced, what Comfort more can be received, what Vice more can be corrected, what Truth more can be published, what Grace more can be commended to the Church, out of those Books which he so fondly supposeth to be lost? Beware therefore of doubting of Gods Providence herein, shaking thereby the Faith of the Church: Whosoever thus goes about to strike at the foundation thereof, the least dust that falls from the Building, will crush the presumptuous Underminer into bottomless destruction.

The Scripture is a Doctrine inspired by God, to make us wise unto salvation, 2 Tim. 3.15, 16. Rom. 1.16. and containeth all things necessary (to be known and believed) for the salvation of man, Joh. 20.31. 2 Tim. 3.16, 17. the whole being as it were compendiously comprised in the Decalogue, the sum of the Law, and in the Creed, the sum of the Gospel. As for all the fundamental Points of Christian Re∣ligion, necessary to salvation, they, notwithstanding the darkness of some Myste∣ries herein contained, are clearly and plainly set down, so as the humble and obedient heart may distinctly, without wavering and gainsaying, conceive and believe them: Thus not unfitly is the Scripture compared, in regard of the perspicuity thereof, to a Foord over which a Lamb may wade; and in regard of the difficulty thereof, to a Sea wherein an Elephant may swim. Now though all things necessary to be known are herein contained, yet are not all literally expressed, as the Baptism of Infants and Original Sin, which notwithstanding are distinctly and demonstratively inferred thence; and so are all things that belong to Faith and Obedience, whatsoever we are to believe or to practice: So that the letter of the Scripture may be alledged, and yet the word of God missed, as by all Hereticks; and a man may swerve from the letter, yet alledge the true word of God; therefore it is nothing less then necessary, that we be diligently familiar, and well acquainted with this word of God. Jose∣phus tells us, The Jews knew the Scriptures as well as their own names; many of us may tell the Jews, We scarce know the names of the Scriptures; Most inexcuse∣able Ignorance, sad and lamentable! for we are bound to know the Scriptures them∣selves, that by them we may come to knowledge, by knowledge to faith, by faith to obedience, and by obedience to salvation.

Touching the Apocryphal Books (to which the Imps of Rome, as to their own Traditions, give power equal to the Canonical Scriptures) they were not penned by the Prophets the Lords Secretaries (as the Scriptures were) nor ever committed of trust to the Israelites: They contain certain things disagreeing from the true Scri∣ptures of God, and no proof that they were penned by the Spirit of God, there∣fore

there is no warrant for the equalling them in Credit or Authority with the Scri∣ptures. Besides, one main property of the Books of the Old Testament, is, That every one of them was written either by Moses or some other of the Prophets in the Hebrew tongue, the native language of the Jews; but the Apocryphal Books were penned by some other in the Greek tongue, which was not the language of the old Prophets, so that they are no part of the Law or of the Prophets. And yet as the presumptuous Papists make the Apocryphal Books of equal Authority with the Canonical; so others have more blasphemously long since obtruded for Canonical, the fatherless brood of other Books unto these; as, The third and fourth of Esdras, An Appendix of Job, A Preface to the Lamentation, The third and fourth of the Maccabees, a Book called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The Book of Enoch, The Gospel of Thomas and of Matthias, The Acts of Peter; and in the year 1120, a certain new Gospel, called Evangelium Aeternum, was found out, being full of Blasphemies: All which and the like are damnable presumptions, plainly forbidden by the Lord, Deut. 4.2. and most fearfully threatned, Rev. 22.18, 19. So then, to withstand the Devils suggestion against the Divine Authority of the true sacred Seriptures, it is very necessary to have our judgements well informed therein; to pray for the Spirit of Revelation or Inspi∣ration, which may inwardly testifie to our Spirits, That God is the Author of the Scriptures; which Principle we must hold undeniable, and give no place to doubt∣ing about these uncontradictable Truths.

The Scripture is said to be the Word of God, in regard of

• 1. The Author, who is God himself, 2 Tim. 3.16.
• 2. The Matter, which is Gods Will, Eph. 1.9.
• 3. The End, which is Gods Glory, Eph. 3.10.
• 4. The Efficacy, which is Gods Power, Rom. 1.16.

Touching the Scriptures, we are principally to consider these 4 things:

• 1. Who is the Author of them, that is (as hath been shewed) God himself, Gal. 1.11, 12.
• 2. Who are the instrumental Causes, they are (as hath been likewise shewed) the Prophets and Apostles, 2 Pet. 1.21.
• 3. To whom they belong, even to all sorts and degrees of men and women, Psal. 111.2. & 119.9.
• 4. What is the property thereof, viz. All-sufficiency, without any patching of mens Decrees or Inventions, to teach the true know∣ledge of God, 2 Pet. 1.16. 1 Cor. 1.17.

〈◊〉〈◊〉 the Scripture is the Word of God and 〈◊〉〈◊〉 Do∣ctrine of infallible Truth and certainty, may be firmly pro∣ved from these un∣answerable Argu∣ments, drawn from Scriptur••it self.

• 1. From the Causes thereof, wherein consider,
  • 1. That the first and principal is the Author thereof, even God himself, to him do the Scriptures refer them∣selves, and also shew how God is their Author. Now nothing is falsly ascribed to God, but God in time will bring the same to nought; and therefore if the Scripture had not been Gods Word, it would long ago have vanished.
  • 2. The cause Conservant; for the Devil by wicked men and Hereticks, hath labored to take away Gods Word from mens hearts and hands; but yet it is still preserved in the Church, which argues that it is kept by a greater power then is in all men and all Angels; that is, by the power of God.
  • 3. The causes Instrumental; they were holy men of God, Prophets and Apostles, who for vertue und piety exceeded other Writers far beyond all compa∣rison, and if they had been meer Polititians, their writings would have shewed it; for the Penmen of holy Scripture have herein faithfully registred their own faults, which no politick person would have done.

• 2. From the Mat∣ter ther∣of, which stands
  • 1. In do∣ctrine, which is
    • The Law, set forth in most excellent purity, nothing being therein against it or common Equity: The Law is perfect Reason, the Gospel above Reason, yet not contrary to Reason.
    • The Gospel, wherein is set down Doctrine altoge∣ther above mans Reason, touching Christs Incarna∣tion, and mans Redemption by his death; and al∣though these things be above Nature, yet we finde them true, wholesom and good, in experience of conscience, which also proveth that they are the Word of God. Men may devise strange things above Nature, but they can never be wholesom to the conscience.
  • 2. In stile; the phrase is plain and familiar, and yet in any one speech there is more majesty then in all the writings of men.
• 3. From the End thereof; for it sets up Gods Worship and mans Salva∣tion, and yet gives nothing to Men or Angels, but all to the glory of God: but for the writings of men, they do either directly, or by insinuation, ascribe something to the writers thereof.
• 4. From the Ef∣fects thereof: For
  • 1. Though it is against our corrupt Nature, crossing and con∣demning the same, yet it winneth men to the love thereof, and to obedience thereto; which could not be, unless it were the Truth of God, for we abhor and detest the words of men that be against our Nature.
  • 2. It serves notably to comfort a man in all distresses whatsoever, even in the pangs of death, when no word of any man can do him the least good, but onely his word that is the Lord of our soul, and the God of our life.
• 5. From the two proper∣ties of Scripture
  • 1. Antiquity: Among humane writings we have none of cer∣tainty in things they record, that go so high as the Creation; but the Scripture sets down things done from the beginning.
  • 2. Mutual Consent: for though the Books of Scripture were written by divers men, in sundry Ages and Times, yet all agree within themselves, there is no contradiction in Scripture; but the writings of men have not this consent, no not in the same Author, whom commonly we shall finde contradicting himself.
• 6. From the signs and true miracles thereof; as the parting of the Sea, the staying of the Sun and Moon, and many others, yea the Incar∣nation of the Son of God, the Miracle of miracles.
• 7. From the Contraries: Contrary to the word of God is the will of the Devil, and mans corrupt Nature; the Devil hates Scripture, and mans corrupt Nature repines thereat, when it is checked and controlled there∣by: Now that which is contrary to these two, must needs be holy and true, and that is the word of God.
• 8. From Testimo∣nies, whereof there be 2 kindes;
  • 1. Of holy Martyrs, who in all ages have sealed the truth there∣of, preferring the word of God before their own lives; whence it is truly said, Sanguis Martyrum semen Ecclesiae: And though Hereticks have dyed for falshood, yet there is great difference in their ends; the true Martyrs have un∣speakable joy in the Spirit in their torments, but Hereticks have no such joy, but a natural sensless blockishness, whereby they undergo these torments.

• ...
  • 2. Of Gods Spirit, which is the principal testimony; for when men begin to learn and obey the word of God, then the Spi∣rit of God settles their Conscience in the perswasion of the truth of Scripture, which is infallibility it self.

The Testimony of the Holy Ghost touching Gods Word, is obtained and di∣scerned from the Testimony of man, by doing these two things:

• 1. By resigning our selves to become truly obedient to the Do∣ctrine taught, John 7.17.
• 2. By praying unto God for his Spirit, to certifie our Con∣sciences, that the Doctrine revealed is the very Doctrine of God, Mat. 7.7, 8. Luke 11.13. Jam. 1.7.

The Majesty of the Scriptures consisteth chiefly in these three excellencies:

• 1. In the Majesty of the Spirit of God, which shineth in them.
• 2. In the Consent of all the parts among themselves.
• 3. In the Fulfilling all the Prophesies delivered long before, yet accomplished precisely each of them in their proper place.

The Authori∣ty of the Scri∣pture doth not (as the Papists affirm) depend on the Church, for these Rea∣sons:

• 1. The reproach of God, by making the Testimony of mans voyce greater then the voyce of God.
• 2. Our Comfort; for Faith is grounded on approved witness, there∣fore not on man.
• 3. The truth of God is plainly exposed to the mocks and scoffs of the wicked, if we affirm that our Religion is from God onely because our selves say so.
• 4. Because the Authority of the Church depends on the Scripture.
• 5. The Scripture it self is in many places against this opinion, John 5. 1 Cor. 2. 1 John 5.

The Popish twofold Scripture.

• 1. Inward Scripture, or a consent of Doctrine written by the Holy Ghost in the hearts of all Catholicks, and this (say they) is right Scripture. Unparalleld Blasphemy!
• 2. Outward Scripture, which is written in Paper or Parchment, which hath no certain sense (as they falsly affirm) but as the present Church determines thereof: but this is a devilish Doctrine, abolishing the true Word of God, and setting up the Opinions of their own hearts.

The three Heads whereby the Scri∣ptures distinguish the true God from all false and feigned gods.

• 1. That God is a Spiritual Essence, Eternal, of infinite power, wisdom and goodness.
• 2. That God did not onely make all things in six days of nothing, but also that they are still preserved and governed by his wisdom and providence, nothing coming to pass by Chance or Fortune.
• 3. That God is perfectly just, and perfectly merciful.

The whole Scri∣pture may be divi∣ded into the Law and the Gospel, somtimes called the Old and New Co∣venant; both which make but one in substance, though they are two in cir∣cumstances or admi∣nistration: So that the New agreeth with the Old, in respect of God, in these particulars:

• 1. The same is the Author of both Covenants.
• 2. The same parties are joyned in both Covenants, that is, God & Man.
• 3. The same is the Mediator of both: Moses indeed is called the Mediator of the Old Testament, but as a Type onely of the true Mediator Christ: So that there is but one mean of reconcilement, one faith, one way of the salvation of all who have been or shall be saved even from the beginning of the world unto the end, Heb. 13.8.
• 4. The principal Conditions whereby we are bound unto God, and which are called the substance of the Covenant, are both before and after Christ all the same; for in both God promises remission of sins to believing and repentant sinners; in both men are bound to repent and believe. Thus the Promise of Grace is in both the same, that is, Remission of sins, the giving of the Holy Ghost, or re∣generation and life everlasting, to be given by and for Christ the Mediator to those onely who believe; understand it not in parti∣cular of the circumstances of grace, but in general of grace it self, which was promised.

How the old & new Covenant differ in re∣spect of God.

• 1. In the Promises of Corporal benefits; for in the Old they were spe∣cial, certain and definite, in the New they are onely general.
• 2. In a circumstance of the Promise of Grace; for in the Old they were reconciled to God, and for the Messias sake, who should come or be exhibited; we in the New are saved for him being come and exhibited.
• 3. In the signs or symboles of the Promises; in the Old were many and divers signs and Sacraments; in the New few and plain, even Baptism and the Supper of the Lord.
• 4. In the old Covenant were types and figures of good things to come, and so all things were the more obscure and dark; in the new is an accomplishment and exhibiting of these things, and so all things more clear.
• 5. In the Old the pouring out and effusion of the gifts of the Holy Ghost is more narrow and sparing, in the New more large and plentiful.
• 6. The Old was but for a time, during until the coming of the Messias; the New is for ever.

How the old and new Co∣venant differ in respect of men.

• 1. In the Old the Church stood bound to the obedience of the whole Mosaical Law, Moral, Ceremonial, Civil or Judicial; in the New we are bound onely to the Spiritual or Moral worship, and the use of the Sacraments.
• 2. The Old was made and tyed to one certain Nation, the people of Israel; but the New belongeth to all Nations, the Church is Ca∣tholick and Universal.

Such things as may rightly be gathered from the Scriptures, are even as if they were writ∣ten therein: For in the Scriptures

• 1. Some things are not indeed, and yet are said to be; as, that God sit∣teth, that he hath eyes, ears, hands, mouth, and such like.
• 2. Some things are indeed, and yet are not said to be expresly; so that though the same words be not there, yet the Doctrine is; as, that the holy Ghost is God, that he proceedeth equally from the Father & the Son, That there are two Sacraments, That Christ is God of himself, & Consubstantial with the Father; and yet indeed these are there plainly enough expressed, though not in the self-same, and just so many words.
• 3. Some things neither are, neither are said to be; as, that an Image and an Idol are things different in themselves.
• 4. Some things are, and are said to be; as, that there is one God, and one Mediator between God and Man.

As the Scripture is the pure word of God, so this word is onely, properly and truly the right sense and meaning of the Scripture: For except that be warily observed, and carefully found out, there may seem in some words to be matter

• 1. Of Falshood, as when it is said, That the Son knoweth not the day of Judgement, Mat. 13.32. that is, as he is Man.
• 2. Of Heresie; as, that the Father is greater then the Son, Joh. 14.28. Christ being taken again in the same sense.
• 3. Of Contradiction; as betwixt that which Christ said (My Father is greater then I) and that which the Apostle said, (that Christ Jesus thought it no robbery to be equal with God, Phil. 2.6.) in all which senses, respect must be had to Christ, either as he is Man, or as he is God.

Hereticks and other wicked men falsifie the word of God four ways:

• 1. By leaving out something of moment out of the Text.
• 2. By adding somewhat of their own which may make for them.
• 3. By perverting it, which they do two ways:
  • 1. By taking that literally, which is meant figuratively.
  • 2. By taking that allegorically, which was spoken properly.
• 4. By misapplying or turning the places which they alledge, to an∣other thing then was intended by the Holy Ghost.

All sorts of men are bound to have know∣ledge in the Scripture, for these Reasons:

• 1. Because God hath appointed such as are Governors over others, to be Teachers of them that belong to their charge, therefore none ought to be without knowledge, Eph. 6.4. Gen. 18.19.
• 2. Ignorance is the cause of all error, because the natural man per∣ceiveth not the things that are of God.
• 3. The want of knowledge is the cause of sundry fearful Judgements, spiritual & temporal, Hos. 4.4, 6. both inward & outward, Is. 1.3, 7.

The Scri∣pture is difficult in four respects:

• 1. In regard of the matter: Many profound and deep mysteries are con∣tained therein; as, the Trinity of persons in the Unity of the Deity, and the Hypostatical Union of the two Natures of Christ in one per∣son; yet so plainly opened in Scripture, as we may well believe these things to be so, though we cannot fully conceive how they should be so.
• 2. In regard of the maner of writing: Many abstruse phrases are therein, as divers Hebraisms, Metaphors, Allegories, and other Tropes and Fi∣gures, which by diligent study of the Scriptures, and careful use of the means, may be found out.
• 3. In regard of the persons who reade them: Natural men are not ca∣pable of the things of the Spirit of God, 1 Cor. 2.14. he that is Spiritual discerneth all things, 1 Cor. 2.15. for God giveth unto him the Spirit of revelation, Eph. 1.17.
• 4. In regard of the maner of searching them; for if men cursorily & carelesly reade the Scripture, no marvel if they understand little or nothing thereof.

The Rea∣sons why the Scri∣pture is in some respects difficult:

• 1. To declare unto man his natural blindeness, and to suppress all self-conceit; for by the Mystery of the Word, the wisdom of man is found to be foolishness.
• 2. To keep holy things from dogs; and so to make a difference betwixt the childe of the kingdom and the wicked.
• 3. To maintain the divine Ordinance of Preaching and Expounding the Scriptures.
• 4. To raise up in us an appetite after the Word, and an high esteem of it, and to keep us from loathing it: By the perspicuity of it we are kept from starving, and by the difficulty of it from loathing it.
• 5. To stir us up diligently to study and search the Scriptures, and carefully to use the means whereby we may finde out the hidden treasure in it.
• 6. To make us to call upon him who is the Author of the Scripture, to give us the Spirit of Revelation, and not to reade or hear the Word without faithful and earnest prayer.

For our help in the finding out of the true sense of the Scripture, there are divers pro∣fitable means: As

• 1. Understanding of the Original Tongues, because divers Errors and Heresies have been drawn from Translations, and every language hath some kindes of speech proper to it self.
• 2. Skill in the Arts, whereby proper and figurative speeches and phra∣ses may be discerned and distinguished, and the true construction of words, with the just consequents of arguments may be discern'd.
• 3. Knowledge of the Analogy of Faith, that is, of the fundamental points of our Christian Religion, that no sense be made contrary to any of them.
• 4. Observation of the scope of that place which is interpreted, and of the circumstances going before and following after.
• 5. Comparing one place with another, as the obscure places with the perspicuous: Thus the meaning of many Types and Prophesies in the Old Testament may be understood, by the application of them in the New.
• 6. Prayer, for thereby the Spirit of Revelation is obtained, Eph. 1.17.
• 7. Faith and obedience in & to Gods word, so far as it is made known.

The four gra∣ces needful to use the Scri∣ptures aright:

• 1. Knowledge, whereby in all things that we do, we may be able to judge what is the good will of God, what is pleasing and accept∣able to him, Rom. 12.2. Eph. 5.17. This knowledge is attained by diligent reading of the word, by meditation on what we reade, by a reverend conferring thereof, and by a careful humble atten∣tion to the preaching thereof.
• 2. Wisdom, which teacheth us rightly to apply the word, and that both in the true sense and meaning of that particular place which we alledge, and also according to the present matter for which it is alledged; otherwise we pervert the Scripture to our own de∣struction, 2 Pet. 3.16.
• 3. Faith, whereto the power of the Scriptures is restrained; for the Word is the power of God to every one that believeth, Rom. 1.16. without this all knowledge, all wisdom is in vain.
• 4. Obedience; for in Religion a man knoweth no more then he practiseth: Happy onely which so know, as to do what they know, John 13.17. by neither carelesly neglecting that which is commanded, nor by preposterously doing that which is forbidden.

The Scri∣pture contains matter concern∣ing all sorts of persons & things which may be reduced to these 5 Heads:

• 1. Touching Religion and the right wor∣ship of God, they teach how to serve him, and what to believe of God or Man.
  • 1. Touching God, that he is one in Essence, and three in persons.
  • 2. Touch∣ing our selves,
    • 1. That by Creation we were made good, holy and righteous.
    • 2. That by our Fall we are become wret∣ched by reason of sin, and not able of our selves to think one good thought, or to stir one foot forward toward the Kingdom of heaven.
    • 3. That by Regeneration we are born again, and made the Sons of God by Adoption, and by faith we lay hold on Christ, our Wisdom, our Sanctification, our Righteousness, our Redemption.
  • 3. Touching the Church, That it is the company of the Faithful that have been from the beginning: By them also are we led to know the two Sacra∣ments, and what to believe of the general Judge∣ment that shall be of the godly and ungodly.
• 2. Touching Kingdoms and Commonwealths, and touching the Duties of Magistrates and Subjects, they inform us how the one ought to rule, and the other to obey; and neither the one nor the other do their duties for conscience, till the Word inform them.
• 3. Touching Families and Houshold-affairs, in which are Husband and Wife, Parents and Children, Masters and Servants; no duty required of them is omitted, but all contained herein.
• 4. Touching the private life of every particular person, how to behave our selves in the whole course of our life.
• 5. Touching the common life of all men; we learn in them how to lead our lives in every estate, whether we be rich or poor, whether we be high or low; we can be in no estate, but we shall finde sufficient store of heavenly precepts and examples to teach us the way wherein we should walk.

The way to profit by the Scri∣ptures.

• 1. We must have recourse by prayer to God the Author of the Scriptures, he onely is able to unlock them, and so to bring us into the secret cham∣ber of his presence.
• 2. We must keep such order in the reading of them, as may stand with our Calling and state of life, and take all opportunity to do it, redeeming this day what we omitted the last.
• 3. We must un∣derstand to what ends & uses they were writ∣ten; as
  • 1. To teach, that we may learn the Truth.
  • 2. To improve, that we may be kept from error.
  • 3. To correct, that we may be driven from vice.
  • 4. To instruct, that we may be setled in the way of well-doing.
  • 5. To comfort, that in trouble we may be confirmed in patience, and hope of an happy issue.
• 4. We are to remember that the Scriptures contain matter concerning all sorts of persons and things.
• 5. We must have the Doctrine of the Scriptures plentifully dwelling in us, not in the mouth, but seated in the heart, that we may be able to rise up being fallen, to stand in the truth, to continue unto the end.

The several kindes of neg∣lecters of the Scriptures, and consequently self-enemies to their own souls.

• 1. Such as care not to reade it or hear it at all; of all Books they least respect the Bible.
• 2. Such as seldom reade it, having fair bound Bibles, onely to keep them company at Church.
• 3. Such as reade much, but do onely reade, never search the Scripture, to finde out the true sense and meaning thereof.
• 4. Such as reade, and seek out the true sense also, but onely to under∣stand the truth of the History, or to maintain discourse, not to be edified in faith, or to have their sins mortified.
• 5. Such who in searching out the true sense of Scripture, trust to their own skill, wit and understanding, and neglect the preaching or Ministery of the Word.
• 6. Such who do all they can to be expert in Gods Word, but with a trayterous minde, to fight against the truth thereof, as Here∣ticks and such like.

Three points to be observed in interpreting of the Scripture.

• 1. That the phrase be considered, and the proper sense of the words found out.
• 2. That the order and coherence of the members or parts of the Doctrine which is contained in the Text of Scripture, be declared.
• 3. That the Doctrine be applyed to the use of the Church, which it hath in confirming true opinions, or refuting errors, in knowing of God & our selves, in exhorting, in comforting, in directing our life.

The way how to decide doubtful places of Scripture

• 1. To respect the Analogy of Faith; that is, to receive no Exposition which is against the ground of Doctrine, that is, against any Article of Faith, or Commandment of the Decalogue, or against any plain Testi∣mony of Scripture.
• 2. To examine the Antecedent and Consequent matter of that place which is in question.
• 3. To resort to such places of Scripture as teach the same more clearly.
• 4. To confer like places together, where though the same words be not spoken of the same thing, yet the like words and form of speaking are used of the like things.
• 5. When the Controversie is thus judged, we may lawfully also descend to the consent of the Church.
• 6. An ardent and daily invocating of God, that we may be guided and taught by his holy Spirit.

The two proper effects of the Scri∣ptures are,

• 1. To teach Doctrine, 2 Tim. 3.16. By
  • 1. Laying out of Truth.
  • 2. Confuting of Errors.
• 2. To exhort out of it, 1 Tim. 6.2. By
  • 1. Stirring up to God.
  • 2. Turning back from evil.

The chief Graces which are obtained by the Scri∣ptures.

• 1. Vocation; we are called by the Spirit inwardly, and by the Word outwardly, 2 Thess. 2.14.
• 2. Justification; which is an action of God, imputing the righteousness of Christ to us, which is apprehended by Faith, which cometh by hearing the word, Rom. 10.
• 3. Sanctification; for we are sanctified by the word of God, Joh. 15.3.
• 4. Knowledge; which is by the word, 1 Joh. 4.6.
• 5. Faith; which comes by hearing the word preached, Rom. 10.17.
• 6. Repentance; Peter preached the word, and converted three thou∣sand, Acts 2.38, 41.
• 7. Hope; for by patience and comfort of the Scriptures we have hope, Rom. 15.4.
• 8. Love; for it cometh of God by his Word and Spirit, 1 Joh. 4.7.

The conside∣ration of the Scriptures Au∣thor, being God, presents us with a four∣fold use.

• 1. That they want not, nor stand in need of the confirmation and approbation of the Church or of men.
• 2. That God himself, who is the inspirer of them, is the best inter∣preter of them, and the sole and soveraign Judge thereof, 2 Pet. 1.20. 1 Cor. 2.10, 11.
• 3. That the Minister must preach unto the people, not the invention of his own brain, not the conceits of his own wit, not the excel∣lency of words, not the inticing speech of mans wisdom, but in the plain evidence of the Spirit, and of power, 1 Cor. 11.23. 1 Pet. 4.11.
• 4. That it belongeth as a special duty to the people of God, to re∣ceive, reade, study, reverence, obey, and keep the Doctrines deli∣vered in them, forasmuch as they proceed from such an Author, Heb. 2.2, 3.

All our words & actions must be di∣rected by this pre∣cious Word of God in the holy Scriptures; which is also of a four∣fold use, much re∣sembling the for∣mer:

• 1. To teach us the perfection and All-sufficiency of the word of God, not needing the rags of Popish Traditions to be patched unto it.
• 2. To direct and inform the Ministers what to teach the people, the people what to believe, wherein to rest, whereupon to build their Faith, and to settle their Conscience.
• 3. To reprove those that desperately rush on in the course of their life, not caring what they do, never consulting with God, or resolving as from God or his Will.
• 4. To admonish us to be careful how we reade the Scriptures, to take profit by reading them, that so we may have direction in all our ways, and learn how to please God, and to abstain from all things that do displease him.

The manifold use of the Scriptures, appears by the admirable benefit of well using it; there being no Error in judgement but may be refuted, no Corruption in life but may be redressed, not any true sound Doctrine but may be proved and maintained, not any Vertue or Duty but may be warranted, and the practical performance thereof di∣rected hereby, 2 Tim. 3.16. yea, it is a light to the blinde, a guide to the wanderer, a com∣fort to the distressed, a counsellor to the doubtful, Ps. 119. and a teacher to the unlearn∣ed, Prov. 1.4. Lastly, our Savior Christ, the Prophets and Apostles, all by the Spirit of God have here revealed unto us more then all the wise men of the world did ever

know; whence we have just reason to magnifie the Books of Scripture, far above all humane writings, the choycest whereof, compared with this holy Writ, are but waste Paper: for these sacred Books fully set out unto us the nature and estate of true felicity, when the profoundest Tract of humane works could never yet reach to the shadow thereof. Let us therefore, in reading, hearing, expounding, conversing, practising, in every action that concerns this sacred Word, always ac∣count of it as the Word of the Ever-living God; and with the joynt powers and faculties both of soul and body maintain it, against all devilish Atheists, that in word or life deny it, seducing Hereticks that corrupt it, and all enemies that oppose it, or rebelliously rise against the Scepter of it.

Lo here the sacred Oracle of God, The just man's Anchor, and the sinners Rod; The lame man's Crutch; the blinde man's Eye; the Tree Of Life, or Type of Immortality; A Well of living Waters: Drink of this, And thou shalt thirst no more, but after Bliss; The depth whereof the Natural man ne're saw. Pray then thou mayst have wherewithal to draw Heav'ns Library, Gods Spirit th'Author: Take heed, Tempted Man! with what Spirit thou dost read.

§. 3. The Law and Gospel.

THe Law of God is a Doctrine delivered of God at the Creation, written in Adams heart, published by the Ministery either of Angels or of men, and afterward repeated and renewed of him by Moses and the Prophets, teaching what we ought to do, and what not to do; binding reasonable Creatures, always pro∣mising to perfect performers of obedience, eternal life, condemning eternally them who perform not this obedience, except Remission be granted for the Mediators sake. Before the Fall, this Law was possible to all men, as to Angels; and if now it be impossible, it is our own fault, for God commanded them when they were possible, neither hath he lost the right of requiring that now, which we lost the power of per∣forming of then at our Parents first birth; yea, after our second birth in Christ (be∣ing still in this life but in a state of imperfection) it is impossible, though God com∣mands us to crave and desire of him in this life the perfect fulfilling of the Law: So that God chargeth no more upon us, then he had enabled us to do, and had given us strength to perform; and if there be any impossibility to do it, the fault resteth in our selves, and not in God: for man by his first Creation was able to keep the whole Law without sinning, for he was made after Gods own Image. God (saith Solomon) made man righteous, Eccl. 7. his heart was full of divine understanding, his will was altogether right, his affections holy, his power absolute to persist and con∣tinue such always; but as his nature now is, he cannot keep the Law of God, neither the whole nor any parcel thereof, but is altogether corrupt, his understanding dark∣ned, his will crooked, his affections impure, and his best strength weakness, towards the running of the race of Gods Commandments; yea, though assisted by Gods grace, and regenerate, yet does not perfectly fulfil the Law, but faileth still in many things: for though a man be now Spiritual, and guided by Gods Spirit not to sin as men natural, 1 John 3.9. yet the flesh, the old man, corrupt Nature, is not altoge∣ther expelled, but remaining for their humiliation, and the exercise of Grace in their Spiritual combat, hindreth them from doing perfectly the thing they would,

and swayeth them oftentimes to the thing they would not. Thus though the Law exacteth such perfect obedience, as no man in this life is able to yield, as appeareth Acts 13.38. Rom. 8.3. & 3.20. Gal. 2.21. yet we must know, that it is impossible onely to Nature, but not to Grace; which is thus to be explained. It is possible to Grace, because Grace covereth our failings, not that a man in Grace can perfectly fulfil all things.

Christians are not bound at all to the observation of the Judaical Ceremonies; nor are the Judicial Laws of the Jews necessarily to be received or established in any Commonwealth: yet no Christian man whatsoever is freed from the obedience of the Moral Law, for that remains for ever a Rule of obedience to every childe of God, though he be not bound to bring the same obedience for his Justification be∣fore God; for he is accursed (saith the Law) that faileth in any Commandment, except (saith the Gospel) he be reconciled again in Christ, and in him have the par∣don of his transgressions. Whence this is one main difference betwixt the Law and the Gospel, That the Law leaveth no place to repentance, nor affordeth any means to resume that which is lost, or recover that which is decayed: Hear the thunder of the Law, Cursed is every one that continueth not in all things which are written in the Book of the Law, to do them, Gal. 3.10. Listen to the still voyce of the Gospel, Repent, Mat. 3.2. & 4.17. Sin no more, Joh. 5.14. & 8.11. Turn you, turn you from your wicked ways, for why will ye dye? Ezek. 33.11. In this respect the Law may be resembled to Abishai, the Gospel to David; both of them found their enemy: Abishai would presently have smote him dead; but David wakes him, tells him the danger he was in, and adviseth him to look better to himself, 1 Sam. 26.8, &c. Thus the Law sets forth the rigor of Gods Justice; the Gospel the riches of his Mercy: Now indeed a man cannot see his sins to purpose, without the spirit of Bondage, for that must make the Law effectual, as well as the Spirit of Adoption doth the Gospel; that is, except God himself press the Law in our hearts, the Mi∣nisters discover our sins to no purpose; they may as soon shake the earth it self, as the heart of a sinner, without the work of God: therefore the first work of the Holy Ghost, is to awaken a sinner, to set upon him his sins, that he may be fit to receive Christ.

The Law in gene∣ral, is that part of Gods Word which commands things just, honest and god∣ly; and being thus conceived, it is three∣fold•• or the parts thereof are three:

• 1. The Ceremonial Law, concerning Ceremonies, binding the Jews until the coming of the Messias, that they should be Signs, Symboles, Types or Shadows of Spiritual things to be fulfilled in the Gospel of Christ; this Law prescribed to the Jews Ceremonies, Rites and Orders, to be performed in the Worship of God; and is laid down in the Books of Moses, especially in Leviticus: it concern∣ed the Jews onely, and is now wholly abrogated.
• 2. The Judicial Law, which is that part of Gods Word which prescribed Ordinances for the Government of the Jews Commonwealth, and the Civil punishment of offen∣ders: Indeed their whole Civil Order or Government, that is, of the Offices of Magistrates, Judgements, Pu∣nishments, Contracts, and of the distinguishing and bound∣ing of Dominions, binding all Abrahams posterity until the coming of the Messias, that they should be Types of that Order which should be in Christs Kingdom, that is, of the Spiritual Regiment of the Messias: This did indeed principally concern the Jews; but yet so far forth as it tendeth to the establishing of the Moral Law, having in it common Equity, it concerneth all people, in all times and places.

• 3. The Moral Law, which teacheth us what to do, and what not to do, binding all reason∣able creatures to perfect obedience, both internal and external; so that it may fully be de∣scribed in these three points:
  • 1. That part of Gods word concerning righteous∣ness and godliness, which was written in Adams minde by the gift of Creation, and the remnants of it be in every man by the light of Nature; in regard whereof it bindes all men.
  • 2. It commandeth perfect obedience, both inward in thought and affection, and outward in speech and action.
  • 3. It bindeth to the curse and punishment every one that faileth in the least duty thereof, though but once, and that in thought onely, Gal. 3.10. The sum of the Moral Law is propounded in the Deca∣logue or Ten Commandments, which many can repeat, but few do understand.

The Ceremonial Law must be consi∣dered in a double respect:

• 1. In regard of the observation of it in Gods worship, and so it is wholly abrogated.
• 2. In the scope and substance of it, which is Christ crucified, with his benefits, whom it shadowed out; thus it remaineth still, and is now more plain then ever it was.

The Cere∣monial Law ceased at the coming of Christ, for these Rea∣sons:

• 1. There is no more use of a candle when the Sun is risen, nor of the picture when the person is present: Thus was it between the Mo∣saical Ceremonies and Christ.
• 2. The renting of the vail of the Temple at Christs suffering, and the destruction thereof not long after, shew the same.
• 3. Christ was a new High Priest after the order of Melchisedeck, who was greater then Aaron, and therefore his order was to cease at the coming of this worthier.
• 4. Christs coming made us to be of age, when as before men were chil∣dren, and nothing differing from servants.

Again, the Cere∣monial and Civil, or Judicial Laws, are wholly abrogated as touching obedience, so that there is no necessity any more of observing them:

• 1. Because they were to continue onely unto the coming of the Mes∣sias, Gen. 49.10. Eph. 2.14.
• 2. Because the Messias being exhibited, the Types cease, such as were the Ceremonial Laws, Col. 2.17. yet is not the Moral Law in like maner abrogated; for this after Christ was exhibited, ceased in∣deed as touching the curse and constraint, but not as touching obe∣dience: for Christ fulfilled not the Law, and redeemed us from the curse of it, that we should continue and persist in sins and enmity with God.

The use of the Ceremonial and Judicial Laws, against Anaba∣ptists that would shut the Old Testament out of the Church of Christ, and under pretence of his Spirit, be a Law unto themselves:

• 1. The first and principal use of the Ceremonial and Judicial Laws of Moses, was to serve as a Schoolmaster unto Christ and his Kingdom.
• 2. By these God would have his own people sorted out from others, for his own glory and their salvation.
• 3. Obedience, or the observing of the Moral Ordinances.
• 4. An exercise and a testification of their obedience towards God.
• 5. Unto most of the ceremonies, such as signifi'd Christs benefits, was proper & peculiar the sealing of Gods Covenant, or the confirmation of faith, to signifie what benefits God would give by the Messias to believers.
• 6. They served for the preservation of that Mosaical Regiment until the coming of the Messias.
• 7. Although they are now so abolished, as the observation of them is not now required as concerning the Types, yet these things are per∣petual, which are signified by them, and therefore are a confirmation of the new Testament, as well as the Oracles & Prophesies of the old, concerning the Messias & his kingdom, for types are visible promises.

The dif∣ference be∣twixt the Moral, Ce∣remonial & Civil or Ju∣dicial Laws.

• 1. The Moral Law is known by Nature, Rom. 2.15. and from the Crea∣tion, because Men and Angels were created according to the Image of God: The Ceremonial and Judicial Laws are not known by Nature, but are instituted according to the diversity of causes and circumstances.
• 2. The Moral Law was published and written by God himself, and using the mediation of Angels, which was not altogether so with the other Laws.
• 3. The Moral Law bindes all men, and in part the Angels also; the Ceremonial and Judicial Laws were onely prescribed unto the peo∣ple of Israel.
• 4. The Moral Law was first given as most worthy, the other after∣ward, as not so much to be regarded in respect of it.
• 5. The Laws of the Decalogue are perpetual, the other were deli∣vered at a certain time, and again abolished. Thus the Moral Law engraven in Tables of Stone, was kept in the Ark, which was a sign that it should last perpetually, but the other Laws were to last onely to the fulfilling of all by Christ.
• 6. The Moral Laws speak of both internal and external obedience, the other of external onely; albeit, neither doth this please God, without the internal and moral obedience.
• 7. The Moral Laws are not limited by certain circumstances, but are general, the Ceremonial and Civil Laws are more special.
• 8. The Ceremonial Law hath been oftentimes broken without sin, but the Moral Law never without some special countermand from God, as when Abraham was bid to kill his Son, and the Israelites to rob the Egyptians, Exod. 12.36.
• 9. The Ceremonial and Civil Laws are types or figures of other things, for whose cause they were ordained; the Moral signifie or prefigure nothing, but are signified by the Rites and Ceremonies.
• 10. The Moral Law being neglected, maketh men worse then Infidels, yea then bruit beasts, Isa. 1.3. but the Ceremonial neglected, made men onely worse then the servants and peculiar people of God.
• 11. The Moral are the principal service and worship of God: The Ceremonial and Civil serve for the Moral Ordinances, that obe∣dience to them be rightly performed.
• 12. The Ceremonial Law was very chargeable and costly, burthen∣som and grievous; but the Moral Law requireth onely the right disposition of the heart, and then obedience in practice will easily follow.
• 13. The Ceremonial give place unto the Moral; the Moral give not place unto the Ceremonial.

The Moral Law, the Na∣tural Law, and the Decalogue do differ thus:

• 1. The Decalogue is the sum of the Moral Laws, which are scat∣tered throughout the whole Scriptures.
• 2. The Natural Law doth not differ from the Moral in nature not corrupted, but in nature corrupted; a good part of the Na∣tural Law is darkned by sins, and but a little part, onely concerning the obedience due to God, was left remaining after the Fall; for which cause God hath in his Church re∣peated again, and declared the whole Sentence and Doctrine of the Law.

The dif∣ference between the Law and the Gospel:

• 1. In the maner of their Manifestation: The Law is known by Nature; the Gospel was manifested from above: the Law is Natural, and was in mans Nature before the Fall; but the Gospel is Spiritual, revealed after the Fall in the Covenant of Grace.
• 2. In their Matter or Doctrine: The Law teacheth us what to do and per∣form; the Gospel teacheth how we may be such in Christ.
• 3. In their Promises: The Law promises eternal life and all good things, with a condition of our own proper and perfect righteousness and obe∣dience remaining in us; the Gospel promiseth the same with a condi∣tion of Faith in Christ, whereby we embrace his obedience performed for us. Now with this condition of Faith is joyned by an indissoluble knot and bond, the condition of new-obedience. Thus the Law pro∣miseth life to the worker and doer of it, Rom. 10.5. but the Gospel offereth salvation to him that worketh not, but believeth him that justi∣fieth the ungodly, Rom. 4.5. not considering Faith as a work, but as an in∣strument apprehending Christ, by whom we are made righteous. So the Law sets forth Gods Justice in rigor, without Mercy; but the Go∣spel sets out Justice and Mercy united in Christ: therefore the Law is called the Ministery of condemnation and of death, 2 Cor. 3.7, 9. but the Gospel shews mercy to mans sins in and by Christ, if we repent and believe. Thus the Law requireth a perfect righteousness within us, but the Gospel revealeth our acceptance with God by imputed righteousness.

In like maner the difference between the Righteousness of the Law & that of Faith, stands thus:

• 1. The Law requireth it of our selves; but Faith calleth us from our selves to seek it in Christ.
• 2. The Law requireth us to observe and do all that it commandeth, otherwise it threatneth the curse; but Faith requireth onely that we truly believe.
• 3. The righteousness of the Law coming from our selves, should set up Merit and put away Grace; but that of Faith which is from God, taketh away Merit, and setteth up Grace.

As there is a double keeping of the Law,

• 1. A strict and exact keeping of it.
• 2. An Evangelical keeping of it, that is, when we desire and endeavor to fulfil the Law in all things.

So according∣ly there is a double curse:

• 1. A curse that follows the breach of the Moral Law, that belongs to all mankinde till they be in Christ.
• 2. An Evangelical curse that follows upon the Evangelical breach of the Law. This is the curse of the Gospel, which cannot be repeal∣ed, and is more terrible then the curse of the Law.

Which curse con∣sists in four things:

• 1. A separation from Grace, Goodness and Holiness.
• 2. A seperation from the presence of God, that is, from the joy, in∣fluence and protection of God.
• 3. A curse on the outward estate, wherein a man may be cursed in the midst of plenty.
• 4. The eternal curse at the day of Judgement: And in this fourfold curse we must note, that men may be cursed, though the curse be not executed.

Though no man can perfectly keep the Law, yet is it of most excellent use these three ways:

• 1. To humble us, in regard of our miserable estate hereby discovered.
• 2. To be a Rule of good life unto us.
• 3. To be a Schoolmaster to bring us unto Christ, driving us unto him as our onely Refuge, to be made righteous by faith, Gal. 3.24.

God willeth us to desire in this life the perfect fulfilling of the Law, for these Reasons:

• 1. Because in those that desire it, he will at length effectuate it hereafter.
• 2. That we may now go forward in godliness, according to Gods rule.
• 3. That by this desire of fulfilling the Law, God may exercise us in Re∣pentance and Obedience.

This perfecti∣on is here two ways to be un∣derstood:

• 1. As it is opposed to imperfections and wants, and this is perfection of degrees, whereby the Law is kept without failing in any thing: Thus no man can keep the Law.
• 2. As it is opposed to hypocrisie, and this is called perfection of parts, whereby what is outwardly professed, is inwardly embraced, so that as the outward part maketh a good shew, the inward part is also right and sincere: Thus David, Josiah and others are said to be perfect, and not otherwise; and thus every regenerate man can and doth approve himself in some measure for perfect, though amidst great weaknesses.

Again, a man may be said to be perfect

• 1. Comparatively, in regard of others that are more imperfect.
• 2. In endeavor, when a man setteth himself so much as possibly he can to keep, not some, but all and every of the Commandments of God.

Though the Law is impossible even to the regenerate in respect of God, that is, as touching the perfect inward and outward obedience of the Law, yet is the Law thus possible to them, and them onely:

• 1. As concerning outward Order and Discipline.
• 2. By the benefits of Justification and Regeneration, both which we obtain by Faith.
• 3. As touching the beginning of inward and outward obedience in this life, 1 Joh. 5.3. and as concerning the imputation of Christs Righteousness.

Christ fulfilleth the Law three ways; viz.

• 1. By his doctrine,
  • 1. By teaching it, that is, by repurging and purifying it from errors and corruptions, and by restoring the true doctrine and understanding thereof, Mat. 5.6, 7. and by restoring unto it his proper meaning and true use, as when he corrected the corrupt interpretations thereof by the Pharisees.
  • 2. By revealing the right way whereby the Law may be fulfilled.
• 2. By his person,
  • 1. By paying sufficient punishment for our sins, Rom. 8.3. By becoming accursed to the Law, in suffering death upon the Cross for us.
  • 2. By his own Righteousness, Heb. 7.26. By performing per∣fect obedience unto the Law, doing all that the Law re∣quired: Thus was he said to be under the Law, Gal. 4.4.
• 3. In men, of 2 sorts:
  • 1. Elect, in whom he fulfilled the Law two ways:
    • 1. By creating Faith in their hearts, whereby they lay hold on Christ, who for them fulfilled it.
    • 2. By giving them his own Spirit, thereby reform∣ing them unto the Image of God, Rom. 6. & 7. making them endeavor to fulfil the Law, which in Christ is accepted for perfect obedience in this life, and in the life to come is perfect obe∣dience indeed.
  • 2. Unbelievers, in whom Christ fulfilleth the Law, when he ex∣ecuteth the curse of the Law upon them; for that is a part of the Law, and the execution and enduring of the curse is one fulfilling of the Law.

The uses or ends of the Law; viz.

• 1. Maintenance of Order and Discipline, as well in the regenerate as unregenerate.
• 2. That we may know that God is, and what he is.
• 3. The knowledge of sin.
• 4. A preparing to fearful horror in the thoughts and consciences of the wicked.
• 5. A mean whereby Repentance may be kindled and encreased in Gods children.
• 6. A Level or Rule of living unto the faithful.

The prin∣cipal uses of the Moral Law:

• 1. The preserving and maintaining of Discipline both in the Church and without also, 1 Tim. 1.9.
• 2. The acknowledgement and accusing of sin in the regenerate and unre∣generate, Rom. 3.20.
• 3. An instructing and informing concerning the true service and wor∣ship of God; and this use of the Moral Law is proper to the rege∣nerate, Jer. 31.33. Psal. 1.2. & 119.50.

The less prin∣cipal uses of the Moral Law:

• 1. It is a Testimony of God, that there is a God, as likewise who and what he is.
• 2. It is a Testimony of the excellency of mans Nature, which was before the Fall, and which shall be in the life to come.
• 3. It is a Testimony of eternal life, for in this life it hath not its end in us.

How far the whole Law is a∣brogated:

• 1. As touching Justification; because Judgement is not given according to the Law (for that Judgement would condemn us) but according to the Gospel.
• 2. As touching constraint, we are under Grace, and therefore we are stirred up by the Spirit of Christ to yield voluntary obedience unto the Law: for now the Law doth not wrest obedience from us as a Tyrant, because Christ beginneth voluntary and free obedience in us by his Spirit.

The causes or the chief ends for which the Sacrifices un∣der the Law were instituted and ordained:

• 1. To maintain the publike Assemblies of the faithful, and their meetings together to serve the Lord.
• 2. That they might be shadows of good things to come, to put them in minde of Christ and his sacrifice, who is therefore called The Lamb slain from the beginning of the world, Rev. 13.8.
• 3. They were as the Sacraments of the Church, and Testimonies of Gods infallible promise made to the Fathers touching salvation in the Messiah to come.
• 4. They served to be as an open confession of their Faith, what God they served, and in whom they believed, and that they hated and detested the vanity and the Idolatry of the Gentiles.
• 5. They were also a Testification of their thankfulness for sundry be∣nefits received, that thereby they might be taught to acknowledge from whence they came.
• 6. They served for the maintenance of the Ministery, and conse∣quently for the furtherance of the worship of God, Deut. 18.3, 4. 1 Cor. 9.13.

Under the Law the Priests as Priests

• 1. Were ordinary Ministers of the old Church.
• 2. Were appointed by men.
• 3. Were tyed to the Doctrine of Moses and the Prophets, which they learned not from God immediately, but mediately by men.
• 4. They might erre in Doctrine and Counsels, and did erre often, when they departed from the Rule of the Prophets.

So that the difference be∣tween the Priests and the Prophets stands thus:

• 1. The Priests were ordained out of one certain Tribe, the Levitical; but God raised up Prophets out of any Tribe.
• 2. The Prophets were called extraordinarily and immediately by God himself, and so received from him the Doctrine which they were to declare to men.
• 3. They were so guided by the special motion of the Holy Ghost, that they could not erre in that Doctrine which they uttered to men in the name of God; but with the Priests it was otherwise.

In the Law, as the Priest∣hood, so the Priest was twofold:

• 1. Signifying or typical, who was a person appoin∣ted by God
  • 1. To offer typical Sacrifices.
  • 2. To make intercession for himself and others.
  • 3. To declare to the people the Doctrine of the Law, and the Promise of the Messias and true Sacrifice which was to come.
• 2. Signified, that is, Christ, of whom the most notable Type was the High Priest himself.

The things that were pro∣per and pecu∣liar to the high Priest onely:

• 1. He alone entred into the Tabernacle, called The Holiest of all, or Sanctuary, and that but once every year.
• 2. His raiment was more gorgeous then the vesture of the other Priests.
• 3. He was set over the rest.
• 4. He onely was consulted with in matters doubtful, touching Reli∣gion or the Common-weal.
• 5. He did therefore govern and order some Counsels and Offices of the State and Kingdom, and did see that all things were lawfully administred.

They that were under the Law were of three sorts; viz.

• 1. Israelites, which were of Abrahams posterity, and were necessarily bound by the Law to observe Circumcision and the Ceremonies.
• 2. Proselytes, who of the Gentiles were converted unto the Jews, and did more and more, for confirming of their faith, submit themselves unto Circumcision, and the whole Ceremonial Law.
• 3. Those of the Gentiles who were converted unto the Jews, but did not observe the Ceremonies; these embraced onely the Doctrine and Promises of God: And unto the Gentiles and Proselytes it was free to keep or not to keep Circumcision and the Ceremonies.

Four spe∣cial Sects among the Jews un∣der the Law:

• 1. The Essens, who were like Popish Monks and Fryars, which did se∣perate themselves from the people, vowing and dedicating themselves to live in perpetual Sanctity.
• 2. The Sadduces, who did expound the Law according to the letter and syllable, and withal denyed the Resurrection and Immortality of the Soul, as appears Acts 2.3, 8.
• 3. The Pharisees, who did forsake the common Exposition of the Scribes, and taught and framed a more exact and strict Exposition of the Law, according to the Traditions of the Fathers: These Pharisees were by office Scribes, as appears by comparing Joh. 1.29. with ver. 24.
• 4. Herodians, who (as some think) were Courtiers, who held and taught that Herod was the Messias.

The Church of Rome erreth grosly in Con∣founding the Law and the Gospel, under pre∣tence that the Precepts of both are the same for substance; that both re∣quire righteousness, both promise life & threaten death; both command faith, repentance and obedience: Put his opi∣nion overturns true Re∣ligion, and is erroneous, for these Reasons:

• 1. Adam in his innocency knew the Law, but he knew nothing then of believing, in Christ; and though both require righteous∣ness, promise life and threaten death, yet the maner is far different.
• 2. Likewise they differ in the commanding of faith; for the Go∣spel commandeth faith, not as a work done, as the Law doth, but as an instrument laying hold on Christ. Again, the Law commands faith generally, as to believe in God, and to be∣lieve his word to be true; but besides this, the Gospel requires a particular faith in Christ the Redeemer, whom the Law ne∣ver knew.
• 3. The Law commandeth not Repentance, for the knowledge of the Law was in Adams heart, when he needed no Repen∣tance: True Repentance therefore is a saving Grace, wrought and commanded onely by the Gospel.

• 4. Though obedience be commanded both by the Law and the Go∣spel, yet not in the same maner: The Law commandeth obedience every way perfect, both in parts and in degrees, and alloweth no other; but the Gospel in Christ approveth imperfect obedience, that is, an endeavor in all things to obey and please God, if it be without hypocrisie. Again, the Law commandeth obedience as a work to be done for the obtaining of salvation, but the Gospel requires obedience, onely to testifie our faith and thankfulness to God.

This is not the onely Error touching the Law; there are certain people in the world, living under a Christian Climate, known by the Name of New-Libertines, who say, The Old Testament is abrogated; others think us necessarily tyed to all the Judicials of Moses; boldly affirming, That the Laws Judicial of Moses be∣long as well unto Christians, as they did unto the Jews: Others have entertained an Opinion, That Love was now come in the place of the Ten Commandments: Others will not have Gods Law to be preached, nor the Conscience of sinners to be ter∣rified and troubled with the Judgements of God; yea, it hath been held, How that it was utterly unlawful for the Elect, so much as to think, much less to speak or hear of the fear of God which the Law preacheth. Now the common Objection of such men is, That Christians are not ruled by the Law, but by the Spirit of Regenera∣tion, according as it is said, Ye are not under the Law, but under Grace. Again, the Law is not given unto the righteous man, therefore it is not to be taught in the Church of Christ. But the Answer hereto is as ancient as the Error; Christians in∣deed are not ruled, that is, are not compelled and constrained by the Law and fear of punishment unto whatsoever Discipline or Order, like as are the wicked; but yet they are taught and instructed by the Law of God, what worship is pleasing unto God: and the Holy Ghost useth the voyce of the Law, to teach and incline them to an obedience, not constrained or hypocritical, but true or voluntary; so that not onely the Law commandeth them what to do, but the Spirit also of Grace doth give them ability to obey: For this is not to be under the Law, and the Law not to be given to the righteous; so that the Bond and Doctrine remaineth, although the Condemnation and Constraint be taken away. Let no Christian man whatsoever therefore think that he is freed from the obedience of the Moral Law; for the compleatness and perfection of our wisdom and salvation which we have in Christ, doth not exclude, but include rather and comprehend the Doctrine of the Law: Think not that Christ came to destroy the Law or the Prophets; no, he came not to destroy, but to fulfil them, Mat. 5.17. neither think that we make the Law of none effect through faith, for thereby we establish the Law, Rom. 3.3. which sheweth us what is to be done; and the Gospel, by the Spirit of Regeneration, ministreth unto us power both to will and to do.

The word Gospel signifieth Good tidings; but it is generally taken for that Doctrine which containeth the Promise of forgiveness of sins to the penitent, and life everlasting, made unto us of God in the Word by his Son. It is the Doctrine made manifest of God by his Son the Mediator, presently after the fall of mankinde into sin and death, promising all believing and repentant sinners remission of sins, and their receiving into favor and life everlasting, freely to be granted through and for his Son the Me∣diator: By which Doctrine the Holy Ghost doth forcibly kindle and work in the hearts of the chosen, faith, repentance, and the beginning of everlasting life. This Gospel is the Key which openeth the Kingdom of Heaven to all Believers, and shutteth it against Unbelievers; when by the commandment of Christ it is publikely declared to all and every one of the faithful, that all their sins are pardoned them for the Merit of Christ, so often as they embrace by a lively faith the Promise of the Gospel; but on the other side it is denounced to all Infidels and Hypocrites, That so long the wrath of God and everlasting damnation doth lie on them, as they persist

in their wickedness, Joh. 20.23. Mat. 16.19. according to which Testimony of the Gospel God will judge them, as well in this life as in the life to come.

This Gospel was first made known in Paradice, Gen. 3.15. and afterward God did spread it abroad by the the Patriarchs and Prophets, Gen. 22.18. & 49.10, 11. Rom. 1.2. shadowed it by Sacrifices and other Ceremonies of the Law, Joh. 5.46. Heb. 10.7. and lastly accomplished it by his onely begotten Son, Rom. 10.4. Gal. 4.4. Heb. 13.8. All those things which are promised us in the Gospel, are necessary for a Christian man to believe, Joh. 20.31. the sum whereof is briefly comprised in the Creed of the Apo∣stles, or the Articles of the Catholick and undoubted Faith of all Christians. So that these Promises of the Gospel are limited with the condition of Faith and Repen∣tance, being indefinite in regard of whole mankinde, and universal onely to Be∣lievers; and therefore men are not brought within the Covenant by the supposed Doctrine of Universal Grace and Redemption: for had there always in the Old Testament such an Universal Grace been given to all, whereby they might be saved if they would, they would never have thought so grosly of God as some of them did; nor could the Heathen have had such carnal conceits of God as we finde they had, had they had but one spark of true knowledge of the Messias: and therefore howsoever the Heathen had so much knowledge of God, as made them without excuse, yet we are to hold, That before Christs coming they were left to them∣selves, and forsaken of God in his just Judgement, in regard of his special grace and favor; yea, in the first Age of the world there were some that were the sons of God, others the daughters of men, Gen. 6.2. After the Flood, some the children of the Flesh, others the children of the Promise, Gal. 4.29. And under the Law, a peo∣ple of God, and no people, Hos. 1.10. which distinction of man and man, people and people, could not be, were the opinion of Universal Grace otherwise then false and erroneous. The Gospel indeed, which is that part of Gods Word touching remis∣sion of sins and salvation, is by our Savior commanded to be preached to all Na∣tions; and though the Promises therein contained are near us, yet unless God clear them, we see them no more then Mary Magdalen did Jesus, though he stood near enough to her, or the Disciples with whom he conversed on the way, or Hagar the Well, till their eyes were open; but to as many as are Gods chosen, this his soft voyce, or the voyce of the Gospel, is said to be a clearing of the Promises, and the immediate Testimony of the Spirit, both which alway go together, and are never disjoyned; and to them onely doth God impute for perfect righteousness the Merit of Christ set forth in this Gospel, and restoreth salvation unto them, for that in them alone he obtaineth the end both of his Creation, and of his delivery and Justi∣fication, even his praise and glory, for they onely acknowledge this benefit of God, and yield thanks unto him for it, the rest despise it.

The truth and certainty of the Gospel, that is, of the Promise of Grace, ap∣peareth,

• 1. By the Testimony of the Holy Ghost.
• 2. By the Prophesies which have been uttered by the Prophets and other holy men.
• 3. By the fulfilling of these Prophesies, which was accomplished in the New Testament.
• 4. By the Miracles whereby the Doctrine of the Gospel was con∣firmed.
• 5. By the end or property of the Gospel, because that alone sheweth the way how to escape death and sin.

It is called the Go∣spel of Peace, in a double respect:

• 1. Of the subject matter, which is the Peace and Reconcilia∣tion which Christ the Mediator made between God and Man.
• 2. Of the effect, being to work peace in them that hear and believe it; the Spirit first moving us to embrace the Re∣conciliation offered therein, and then quieting our Con∣science.

The proper effects of the Gospel are faith, Rom. 10.17. & 1.16. 2 Cor. 3.8. and our whole conversion unto God, Justification, Regeneration and Salvation, which are the effects of faith: And herein the Gospel mainly differs from the Law; for the Law is the Ministery of death, and killeth; but the Gospel is the Ministery of life and of the Spirit, that is, it hath the forcible operation of the Holy Ghost adjoyned, and quickneth. The Law by it self without the Gospel, is onely the letter, that is, the outward preaching, and bare knowledge of those things which we ought to do; teaching indeed our duty, and that righteousness which God requireth at our hands, but not enabling us to perform that righteousness, neither shewing us any hope to attain thereunto by another, but rather accusing and condemning our unrighteousness; but the Gospel is the instrument of the Holy Ghost, which he properly useth to kindle faith in us, whereby we who before were dead are again quickned, and re∣ceive strength to perform the Law: For through faith in Christ our Mediator the Law ceaseth to be unto us the Ministery of death, and is become Spiritual, that is, the instrument of the Holy Ghost, whereby he forcibly moveth our hearts to serve God.

Perfect Obedience is the Laws Command, Do this and live; which Morally doth stand For ever: But Man's faln, and hath not power Now to obey it perfectly an hour. Man, thank thy self; before thy fatal Fall Thou hadst sufficient power to keep them all.

Behold the Gospel, th'Olive-Dove of Peace; As Sin, so Grace hence much more doth encrease. Sin not therefore, sin not; Oh do not grieve That Blessed Spirit, but Believe and live.

§. 4. The Word Preached.

IT hath been accounted State-policy to defend little Preaching and less Hearing, but Ignorance can uphold no Kingdom: Religion and the knowledge of it, is the Pillar both of Church and State; the want whereof is the cause of Tumults, Insurrections and Seditions: True Religion is a Bulwark and a Castle of Defence to any Kingdom, the very chariots and horsemen of Israel, 2 Kings 2.12. Now the Preaching of the Word of God, is properly the Expounding of some part thereof, teaching hence the duties to be followed, and the sins to be avoided, and exhorting to do accordingly; so that every discourse upon a Text of Scripture is not Preaching; but he that so Expoundeth and applyeth the Word, that his Mi∣nistery may be as salt unto his hearers, he it is that Preacheth the Word indeed: And they who may Preach this Word of God, are onely such as are outwardly sent of God ordinarily; and when extraordinary necessity requireth, then all such as are inwardly stirred up and enabled thereto by the Spirit of God. The Word Preached by the inward operation of Gods holy Spirit, is the ordinary means of working in our hearts Faith, the instrument of our Justification and Salvation; and this Word thus working Faith, is the Gospel: For the Law driveth to despair, but the Gospel erecteth by Hope, the Law threatneth and filleth with fear, the Gospel promiseth and filleth with comfort; the Law sheweth our miserable estate, and what need we have of a Savior, the Gospel sheweth a remedy against this mi∣sery, and pointeth out unto us our Savior.

The Preaching of the Word, and the Administration of the Sacraments, are all

one in substance; for in the one the will of God is seen, in the other heard: which ought to be dispensed purely, plainly and sincerely, without the mixture of humane Inventions. This was Pauls special care, My word and my preaching (saith he) stood not in the inticing speech of mans wisdom, but in plain evidence of the Spirit and of power, that your faith should not be in the wisdom of men, but in the power of God, 1 Cor. 2.4, 5. Indeed there is a place for Arts and Tongues, and humane learning, with every dispenser of the Word, wherein he may use them with great commendation, as in his private preparation, but not in the publike dispensation, whereby he seasoneth mens hearts unto God; that the Word of God alone must do, for to it alone belongs the Promise of the Spirit, Isa. 59.21. and therefore must he use great discretion in this Ministery, endeavoring so to speak, that the Spirit may take delight to accompany the same; otherwise he may discourse a year of Sabbaths, till he hath made his Lungs dryer then his matter, yet all will be to as vain a purpose as his humane wisdom was; for that onely is true preaching, which expels the natural ignorance of mans heart, and gives this light of knowledge to the minde and conscience, which leadeth men unto God. Again, Ministers in dispensing Gods Word, must content themselves with the Testimony of Scripture alone, for the end of the Ministery is to work and confirm Faith, and to settle and build up the Conscience in the truth of Religion, and matters concerning Salvation, which no other word can do, save onely the Word of God in Scripture, that hath suffi∣cient authority in it self, from which Conscience cannot appeal.

The order to be observed in Preaching:

• 1. The Law is to be proposed, that thence we may know our misery.
• 2. That we may not despair after our misery is known unto us, the Gospel is to be taught, which both gives us a certain hope of returning into Gods promised favor by Christ our Mediator, and sheweth us the maner how we are to repent.
• 3. The Law is again to be taught, that it may be the level and square of our actions, lest after we attain unto our delivery, we prove careless and wanton.

The Duties re∣quired of Mini∣sters in the delive∣ry of the Word:

• 1. It behoveth them to set themselves as in Gods presence, and consider that they are his Messengers, and speak in his name, and are as it were his mouth.
• 2. To aym at his glory who hath called them, not at their own.
• 3. Duly to come well prepared and provided, as a wise Scribe taught to the Kingdom of heaven.
• 4. To regard not onely the matter which they handle, but the maner of handling.
• 5. Not to gird and glance at sin to shew his own wit, but to pierce the very heart of it with the two-edged Sword of Gods Word.
• 6. To speak to the people with understanding, not flying aloft, above the reach and capacity of those to whom they speak.
• 7. To content themselves with the purity and simplicity of the Word, which is sufficient in it self to expound it self, and able, yea onely able to give direction and satisfaction to the Conscience.

The whole Exercise consisteth

• 1. Of Prayer,
  • 1. Before ex∣ercise, and therein we must in the Name of Christ
    • 1. Confess our sins: And for the better performance whereof, we must remember,
      • 1. The Majesty of God.
      • 2. The Mercy of God.
      • 3. Our own Unwor∣thiness.
    • 2. Crave pardon for the same.
    • 3. Desire the continuance of Gods mer∣cies, and the assistance of his Spirit
      • Generally, in all things.
      • Particularly, for that Exercise.
  • 2. After exercise, consist∣ing of these 2 parts:
    • 1. Invoca∣tion, w^ch is twofold
      • 1. Particular, as for the sanctifying of the parti∣culars that have been propounded.
      • 2. General, as for the Church
        • Generally, every where.
        • Parti∣cularly
          • 1. For the Commonwealth.
          • 2. For Rulers in Authority.
          • 3. For the People and Commons.
    • 2. Thanksgiving for Gods Mercies bestowed
      • 1. Upon the whole Church eve∣ry where.
      • 2. Upon these Realms, or upon any part or member of the same.
• 2. Of Inter∣preting & handling of the Word: And in the deducting of the same these two things are to be stood upon,
  • 1. A preparati∣on unto Do∣ctrine, where∣in is shewed,
    • 1. The Coherence of the Text with the former, if there be any, or else the occasion of the Text.
    • 2. The drift of the Spirit of God in that parcel of Scripture that is handled.
    • 3. The Division of it into the parts.
    • 4. The Paraphrase or sum of the words.
  • 2. Doctrine it self; in the pursuit whereof 3 things are to be ob∣served,
    • 1. The ga∣thering of the Do∣ctrine,
      • 1. Out of the Coherence.
      • 3. Out of the drift.
      • 3. Out of the Division.
      • 4. Out of the words themselves,
        • 1. In the Sense.
        • 2. In the Medita∣ting of them.
    • 2. The proof of the Do∣ctrine, which is either by
      • 1. Reason, taken out of the word.
      • 2. The Text it self.
    • 3. The use of the Doctrine, which is
      • 1. For Know∣ledge,
        • 1. To confute Fals∣hood.
        • 2. To confirm Truth.
      • 2. For Con∣science,
        • 1. To comfort the af∣flicted.
        • 2. To humble the proud.

The word of God must be preached with boldness, Eph. 6.19. which is manifested

• 1. By an equal and impartial preaching of the word without respect of persons.
• 2. By a declaration of the whole truth of God as occasion requireth, concealing no part thereof for any by-respects of favor, fear, re∣ward or danger, Acts 20.27.
• 3. By a grave, plain, free delivery of Gods word, without affecta∣tion or popular applause, Gal. 1.10.
• 4. By reproving sin, and that with authority, Tit. 2.15. that trans∣gressors may be ashamed and tremble.
• 5. By despising all shame, fear, reproach and disgrace, which by pro∣phane and wicked persons may be brought upon the Ministers for performing their Calling as they ought.

Repetition of the same points that have been for∣merly handled, is very expedi∣ent, for these Reasons:

• 1. Because men are commonly dull in hearing, slack in coming, weak in remembring, and fow in practising.
• 2. Because it is safe and sure for all hearers to have often repetitions; many witnesses make sure work, and confirm strongly and sted∣fastly the things taught, Phil. 3.1.
• 3. Because repetitions work a deeper impression in us, and serve to beat it into the Conscience, as well as into the understanding; but the best repetition, is when we make repetition of it to our selves by practising it.

The end and pur∣pose of Gods in∣stituting the Mi∣nistery of the word was,

• 1. That God may be invocated and magnified in this life by mankinde, not onely privately, but also by the publike voyce of the Church.
• 2. That the publike and ordinary preaching of the Doctrine, the pouring out of prayers, and giving of thanks, and the use of the Sacraments, may be an exercise to stir up and cherish faith and godliness, as which without exercise doth easily through our infirmity wax cold.
• 3. That men may provoke one another by their example unto godliness, and to the magnifying and praising of God, Psa. 22.22.
• 4. That there may be preserved and maintained a consent and agree∣ment in the Church, in the Doctrine and Worship of God, Eph. 4.11, 12, 13.
• 5. That the Church may be seen and heard among men, and may be discerned from the other Blasphemous and Idolatrous multitude of men; and that the Elect may be gathered to the true Church, and the Reprobate be left the more excuseless, Rom. 10.18.
• 6. That God may apply himself unto our infirmity, by teaching men by men.
• 7. That God may shew his love towards men, in that he vouchsafes to ad∣mit them to be Ministers of that great and weighty work, which also the Son of God himself did administer.
• 8. That by this exceeding love of God to us sons of men, we might be won in all humility and thankfulness to receive the word, and in obe∣dience to practise the same in our life and conversation.

Our obedi∣ence towards the Ministery, comprehend∣eth,

• 1. Reverence, that is, an acknowledging of Gods Order and Will in the ordaining and maintaining of the Ministery, and in the gathering of his Church by it; that is, a declaration both in words and deeds of this our acknowledgement and judgement of the Ministery, 1 Cor. 4.7.
• 2. Love, whereby we gladly both frequent divine Assemblies, and hear and learn the Doctrine of the Church, and wish well unto the faithful Ministers of the Church, not onely in respect of that duty of charity which we owe, but also in respect of the Mini∣stery which they discharge.
• 3. Obedience in those things which are belonging to the Ministery; whereunto belong the works of love towards God and our Neighbor, even the whole life of a Christian, which is that Spi∣ritual and Moral Sabbath.
• 4. Thankfulness, that is, such duties as tend to the preservation and maintenance of the Ministery, that it may be honestly pro∣vided for; for God will have his ministery to be maintained to the end of the world.
• 5. Lenity and moderation in bearing with such infirmities of the Ministers, as do not enormously or manifestly corrupt or hinder the Ministery, and hurt the Church by offence, 1 Tim. 5.19.

It is the duty of all men to further the work of the Ministery, and by all means to promote it: which may be done by these means;

• 1. By commending to God by Prayer the Ministery of his own Or∣dinance, and that he would send able Ministers where they are wanting, Matth. 9.38. and continue them where they are, and by our thankfulness to him for bestowing this gift on us, which he hath denyed to many places and people.
• 2. By repenting of those sins which may hinder either the obtaining or continuing of it, Isa. 62.7.
• 3. By making a reverend use of this gift of God, in being subject un∣to it, governed and reformed by it, Heb. 13.7.
• 4. By lamenting the state of the Church, which is destitute or de∣prived of this gift, Psal. 74.9.
• 5. By providing in time of vacancy sufficient men, whom God must chuse, before we make choyce of; Patrons shall one day answer to God for the souls of such as perish through their default.
• 6. By acknowledging our selves unworthy of so great a blessing, and by giving up our whole selves unto God for it.

To despise and re∣sist the Ministry of the word, or the Ministers therein, is to despise and resist even God himself:

• 1. Because they come not in their own name, neither do they dis∣charge their own Message; they are no other then the mouth of God, they come not from themselves, neither for them∣selves, their Authority and Calling is from God, 1 Cor. 3.5.
• 2. God doth account all things done to them, in the execution of their Ministery, as done to himself, Matth. 10.40. Let their prophane Persecutors of these Times seriously consider hereof.

The greater our means are to prevent sin, the more we offend, if we reject those means:

• 1. Because such sin against knowledge, having the word to in∣struct them, and their own consciences to convince them; knowledge maketh every sin the greater, Luk. 2.47. Joh. 15.22.
• 2. Because it argueth obstinacy, and hardness of heart, and wil∣fulness, which maketh the sinner the more sinful.

The parallel of the Ministe∣ry of the word and Salt, as it is compara∣tively set down in Mat. 5.13.

• 1. Salt will bite and fret being applyed, the nature thereof being hot and dry; so the Law being applyed, doth rip up mens hearts to make them see their sins; it doth fret and bite them by the curse thereof, to cause them to renounce themselves.
• 2. Salt makes meat savory unto our taste; so the Gospel being preach∣ed, and men thereby feeling their corruptions like rottenness in their souls, may by the blessing of the Spirit be thereby seasoned with Graces, and so reconciled unto God, and made savory in his sight.
• 3. Salt preserveth meats from putrifaction, by drawing out of them superfluous moistness; so the Law and the Gospel being continu∣ally dispensed, sin and corruption may be daily mortified and con∣sumed both in heart and life, and expelled thence like superfluous humors.

In this cal∣ling of the Ministery, there be e∣specially four kindes of unsavory Salt.

• 1. The blinde watchmen that have no knowledge, and dumb dogs that cannot bark, Isa. 56.10. that is, such as either cannot or will not dispense Gods word for the salvation of mens souls.
• 2. Heretical teachers, who preach false and damnable doctrine, such as doth not season, but poyson and destroy the soul, Deut. 30.1, 2. 2 Tim. 2.17, 18.
• 3. Such as teach indeed true doctrine, but misapply the same, sowing pillows under the elbows of the wicked, having smooth tongues in respect of sin, yet are full of close invectives against the better and godlier sort.
• 4. Such, who though they teach the truth, and generally apply it well, do yet lead scandalous lives, whereby their unsavory conversation hindreth the seasoning vertue of the word.

There are six conditions re∣quired to the Calling of a Minister:

• 1. That he feel within himself an inward Calling.
• 2. That he be of a good Conversation.
• 3. That he be of sound Doctrine.
• 4. That he be apt to teach.
• 5. That he be lawfully chosen of the Church.
• 6. That he perform his Office diligently toward the flock committed to his charge.

The pro∣perties of godly Pa∣stors:

• 1. They must be diligent to know the state of their flocks, and to take heed to their herds, Prov. 27.23, 24.
• 2. They must not be discouraged by the ungodly speeches and venomous tongues of wicked men, thereby to grow negligent in their functions.
• 3. They must not be afraid of the faces and frowns of men, Ezek. 3.8, 9. Jer. 1.17.
• 4. They must wisely apply the word to the necessity, capacity and un∣derstanding of all, and giving to every one his portion of Spiritual nourishment in due season.

In like maner the duties and functions of Ministers, are

• 1. Faithfully to propound and deliver the true and sound Doctrine of God, that the Church may know and understand it.
• 2. Rightly to administer the Sacraments.
• 3. To go before and shine unto the Church, by the example of Chri∣stian life and conversation.
• 4. To give diligent attendance unto their flock.
• 5. To yield their service in such judgements as are expressed by the Church.
• 6. To take care that regard and respect be had of the Poor.

Ministers must have these three things in some mea∣sure at least:

• 1. A care to win the people, a desire to convert them, and an earnest hunger and thirst after their salvation.
• 2. They must labor earnestly to work their conversion, and not cease or hold their peace when they see them untoward, but hold on in a con∣stant course.
• 3. They must testifie their sorrow for their people, & mourn for the hard∣ness of their hearts, & be heartily grieved to see their unprofitableness.

Why all Mi∣nisters must be proved & tryed before they be ad∣mitted to this sacred function:

• 1. Because they have the price of the blood of Christ committed unto them, Acts 20.28.
• 2. Because there are many subtile deceivers that transform themselves into Angels of light, 2 Cor. 11.13, 14.
• 3. The office of Deacons was a function of less duty in the Church, yet they were not to be admitted without due tryal and examination, Acts 6.3.
• 4. It makes them the more regarded and better accepted ever as the Ministers of Jesus Christ, and it will procure more authority to their person.
• 5. It will shut the door of this sacred function against all insufficient and unworthy presumers, that run before they are sent.

The Titles given to Mini∣sters in the holy Scripture, whence appears the excellency and the weighty charge of their Function:

• The Salt of the earth, The Builders of Christs body, The co-workers of God.
• The embassadors of Christ, 2 Cor. 5.20. The stewards of the house, Tit. 1.7.
• The fathers of the Church, 1 Cor. 4.15. Fishers of men, Mat. 4.19.
• The Ministers of the Spirit, 2 Cor. 3.6. The Builders of the Temple.
• The Shepherds of the sheep, Eph. 4.11.
• The Planters and waterers of the Garden, 1 Cor. 3.6, 7.
• The Watchmen of the City, Ezek. 33.7. Heb. 13.17.
• The Trumpeters of the Host, and Stars of the firmament, Rev. 1.20. Dan. 12.3.

The Ministers of the Word must be men of sobriety, constancy, pie∣ty, humility, patience, stayedness, wisdom, judgement, diligence, courage, gravity, and moderation of all their affections:

• 1. Because it appears they have many Titles given them in Scripture, every one whereof carrieth some instruction and admonition with it to the Conscience.
• 2. Because the Ministery is a high Calling, of great impor∣tance and worthiness, standing up not onely in the place of the people to offer up their prayers to God, but in the room of God to declare his will to them.
• 3. Lest their Calling be blemished, and their Ministery re∣prehended, if in their profession they adorn not the Go∣spel by their unblameable walking.
• 4. Because they are to utter the word of wisdom, whereby both themselves and their hearers shall be made wise un∣to salvation.

They ought principally and in the first place to look to themselves, and that for these Reasons:

• 1. Because unless they be doers as well as speakers, they utter words with their own tongues that shall condemn themselves; not un∣like Ʋriah, who carried about him a Letter to further and pro∣cure his own death.
• 2. They cannot with comfort and conscience preach to others, unless in their own persons they be practisers of those things they teach; they may save others, themselves they cannot.
• 3. Such as are teachers and not doers, do seduce the people, pulling down by the left hand of evil life, faster then they build up by the right hand of wholesom Doctrine.

They ought not to withhold the delivery of the word, they must not give over, though they see no fruit at all to proceed of their labors:

• 1. Because they know not when God may be pleased to bless their labors, and hear their prayers, and save the souls of those that are rebellious against him, 2 Tim. 2.24, 25, 26.
• 2. They have the example of God, he is patient and beareth long with the vessels of wrath, as Christ saith of Jerusalem, Mat. 23.37.
• 3. Because they shall have no less recompence, if they be fonnd faithful in their Calling, then if they had gained many thousand souls unto God, 2 Cor. 2.15.
• 4. He that holdeth not out unto the end, makes all his former pains prove but lost labor, and fails in the discharge of his Cal∣ling; for the word may be the savor of life unto him, though the savor of death unto others, that carelesly neglect, or ob∣stinately resist the same.

Seeing Ministers must be faithful in their Calling, it fol∣lows that they may not be

• 1. Ignorant; not able to break the bread of life, that hinder the Kingdom of God, and greatly advance the Kingdom of Satan: Such are much like Jeroboams Priests, 1 Kings 12.31. & 13.33, 34. fit instruments to further Idolatry, and to promote all maner of impiety.
• 2. False Teachers; these also destroy the souls of the people by false Do∣ctrine; the former did starve them, these do poyson them: by both ways the people perish.
• 3. Idle and unprofitable; which clothe themselves with the fleece of Christs flock, but feed not his sheep: Idle persons in any Society are thieves, Eph. 4.28. Surely then these persons are sacrilegious ones, incurring the just rebuke of Spiritual theft and felony.
• 4. Unskilful; not being able to divide the word of Truth aright, yet usurp∣ing the Pulpit, not to preach, but to abuse the place, the people, them∣selves, the Word, nay God himself.
• 5. Scandalous, who pull down with one hand faster then they build with another; they wait indeed at Gods Altar, but are the servants of Satan.
• 6. Flattering teachers, that few pillows on every elbow, dawbing with un∣temper'd morter; they preach to please men, and are afraid of displeasing.

The two parts of a Ministers Office, which must al∣ways go toge∣ther:

• 1. Doctrine; for Gods word must be preached that men may hear it.
• 2. An unblameable Conversation, bringing forth good works, that men therein may see the will of God; for the Minister must not onely by Doctrine instruct the ear, but by a godly life ex∣emplifie his Doctrine unto the eye, 1 Tim. 4.12. Be unto them that believe, an example in word and in conversation.

The course which is to be used by Gods Ministers in the preaching and dispensing of his holy Word:

• 1. They must preach, and dispense and publish the Word of God to all men without exception; Grace though it be not Universal, yet in the Ministery of the Word it must be offered to all, good and bad.
• 2. They must observe what fruit and effect the Word hath with them, whether it work reformation of life in them or not.
• 3. Having waited for their conversion, they must labor to convince their very Consciences of the truth which in heart and life they deny; but if after all this, they give evident signs of malicious and obstinate enmity against the Word, scorning and railing at the Doctrine of God, and on the Ministers thereof, then are they to be cast out by the Church, and to be barr'd from the word of life, until they repent.

The peo∣ples duty toward their faith∣ful Mini∣sters:

• 1. They must pray for their Minister, that the Lord would give him wisdom and knowledge in all things, 2 Tim. 2.7.
• 2. The Church must take notice what her power and authority is in choosing of Ministers; it hath no absolute authority to ordain un∣worthy men, and obtrude them on the people.
• 3. The people must so demean themselves toward their faithful Pa∣stors, as that they may have occasion to rejoyce in their Calling and charge over them, that they may see they have not labored in vain, Heb. 13.17.
• 4. The hearers must not spurn at, despise, contemn or hate their per∣sons, but they ought to joy in the joy of their Ministers, 2 Cor. 2.13.
• 5. We ought to be ready to hear and obey in all things delivered and made known unto us out of the word, not singling out what we list in part to follow, and cast the rest from us.
• 6. We must love them sincerely and heartily; this will cause reverence and regard of them, we must account them as our Spiritual fathers, 1 Cor. 4.15.

The Word preached, without the Spirits Ephphatha, is a dead letter, and without a Conversation that keeps harmony with the purity of Doctrine, but the dumb sound of an empty vessel: The experience of the fruit and efficacy of the Word in the Mi∣nisters own person, is the best Commentary he can have, for the opening of it unto others; without which (like Noah's Ark-Carpenters) after they have built for others, may themselves perish at the general Deluge.

This Key by sacred Dispensation Ʋnlocks the Mystery of Man's Salvation; The Saints high-way to Heaven, to them the breath Of life; the thunder of Eternal death To such as come to greet it with a scoff, Or by their lives deny the power thereof. The people once for fear of death deny'd To hear the voyce of God; and joyntly cry'd, Let Moses speak: A happy change God gives, Onely by hearing of his voyce man lives.

§. 5. The Word Heard.

AS the contempt of the Word is an abridgement of all sin gathered together in one; so the practical embracement thereof, is the powerfullest Antidote against the poyson of any sin: Practice must be ever joyned with knowledge of the word, for not the hearers of the Law, but the doers thereof shall be justified before God, Rom. 2.12. And such as are hearers onely, and not doers of the Word, deceive but their own souls, James 1.22. Yea, when in admiration at Christs Doctrine, she that bare him was pronounced Blessed, he replies, Nay, rather blessed are they that hear the word of God, and keep it, Luke 11.27, 28. So that it is not (as our lives seem to maintain) the sitting and hearing, and after repeating of the Sermon, which God onely requires; for to hear as God would have us hear, is another thing: It is like the Lessons in Musick, which we have never learnt till we be able to practice. To un∣derstand what Faith is, what Love is, what Patience is, is nothing; but to have Faith, to have Love, to have Patience, is the true hearing. Since then it is our duty to live in the practice of that we hear, be it our duty also to pray to God the Fa∣ther in the name of Christ, That he would vouchsafe his Spirit unto us, whereby our hearts may be enclined, disposed and bent to an unfained love and obedience of his Precepts delivered in his Word; yea, our prayers must be for the per∣formance of such obedience in our life, as that our Consciences may not onely not accuse us, but also excuse us before God in regard thereof, or at least in regard of our true endeavor and desire to obey. But disobedience to the Word (which in its kinde God hateth as the sin of Witchcraft) is the common sin of this Age; men content themselves with the bare action of hearing, like the Papists, who think God is well served with the work done: but the work is not indeed done, till we conscionably practice what we hear. Thus the principal thing we omit, which is the treasuring up of Gods Word in our hearts, that upon just occasion we might practice the same; yea, which is yet more deplorable, we are so far from yielding conscionable obedience to the Word, that the endeavor thereunto is commonly judged Superfluous niceness, and over-curious preciseness: Which most damnable Censure, together with this sin of hearing and not doing, will con∣tinue (as it hath brought already) many fearful Judgements upon us, unless by timely true Repentance it be cut off; yea, this very Word which God hath gra∣ciously ordained as the ordinary means of our Salvation, if now heard unpractised, will one day prove the savor of death to our eternal Condemnation. Consider this therefore, thou that centrest Religion in Formality; consider it seriously, as thou expectest Heaven or fearest Hell; for being now premonished, this very subject thou now readest stands on Record against thee to the great and terrible Day of Judgement.

To the profitable hear∣ing of Gods word, three things are required:

• 1. A preparation before we hear, which consists
  • 1. In removing all impediments.
  • 2. In using all good helps and means to further us.
• 2. A right disposition in hearing.
• 3. The duties to be practised after hearing.

Rules of direction to be observed in preparation before hearing:

• 1. We must be swift to hear, James 1.19. by disburthening our selves of all impediments.
• 2. We must lift up our hearts to God in Prayer, that he would give us the hearing ear.
• 3. The hearer must in hearing set himself as in the presence of God.

The lets and impedi∣ments hin∣dring the effectual hearing of the Word, which are to be re∣moved and avoided be∣fore we come to the hearing of the same:

• 1. Presumption, when the hearer presumes of his own parts, able to teach his Teachers: And in this may be included Prejudication, for we must take heed of all sinister affection to the Ministers person, Luke 10.16.
• 2. Troubled affections, specially rash anger, either against his Teacher or others; for we must take special heed of corrupt affections, as envy, hatred, malice, guile, anger, and the like, 1 Pet. 2.1, 2.
• 3. The immoderate desire of riches and all worldly cares, Mat. 13.22.
• 4. Overcharging our selves with too much eating and drinking.
• 5. Itching ears, 2 Tim. 4.3. See the place.
• 6. We must put off our shoes from off our feet, that is, the dirty and filthy affections of our souls, Exod. 3.5.
• 7. We must shake off the sin of Unblelief, being fully perswaded that it is the Word of Truth.
• 8. All carelesness and carnal security, and come with thirsting souls, 1 Pet. 2.2.
• 9. We must take heed of dissentions, and diversity of opinions about the Truth, 1 Cor. 11.17, 18.
• 10. Hardness of heart, whereby the word is made as a dead letter, ef∣fectual onely to our condemnation: This is a fearful sin.

The helps and means to be used before the hearing of the Word:

• 1. Godly meditation; seriously to consider as we go, and to medi∣tate whither we are going.
• 2. To meditate of the Corruptions we are most addicted to, and of the Graces we most want.
• 3. To consider to what end we go to hear to the word of God.
• 4. Before we go we must resolve to suffer our selves to be reproved, as well as instructed.
• 5. We must use earnest and fervent Prayer,
  • 1. For the Minister, that God would give him the door of utterance.
  • 2. For our selves, that God would bless his word unto us.
  • 3. For others, that God would bless his word unto them also.

Rules of direction to a right dis∣position, & the several duties re∣quired in the time of hearing:

• 1. When the Word of God is in deliver∣ing, every hearer must hear with judgement; that is,
  • His own private judgement.
  • The judgment of the Minister.
  • The judgement of the Holy Ghost.
• 2. Every hearer must have care that the Word of God be rooted and grounded in his heart, like good seed in good ground.
• 3. We must set our selves as in the sight and presence of God, who seeth our very thoughts, 1 Chron. 28.9.
• 4. To hear with fear and trembling, because it is not the word of any mortal man, but of the ever-living God.
• 5. With reverence, not looking so much on the person of the Minister, as on God speaking in him.
• 6. With alacrity, chearfulness and willingness, 1 Chron. 28.9. Mat. 13.
• 7. With meekness and submission to whatsoever is delivered, Jam. 1.21.
• 8. With attention, restraining our hearts from wandring from the de∣livered word, Luke 19.48.
• 9. We must fit and accommodate our selves to every part of the Ser∣mon, properly applying the same to our selves.
• 10. We must hear with faith, believing the word preached to be the truth of God himself, Heb. 4.2.
• 11. With constancy, without tediousness, not thinking the time long.

For the rooting of the word of God in our hearts, there are four things spe∣cially required:

• 1. A true and right understanding thereof.
• 2. It must be mingled with faith, Heb. 4.1. that is,
  • General, to believe it.
  • Special, to apply it.
• 3. We must labor to be affected with the word, 2 Chron. 34.27.
• 4. The word of God must dwell plenteously in us, Col. 3.16.

The means to remove hard∣heartedness in hearing of the Word:

• 1. They must labor to be touched in heart with the sense and feeling of their Spiritual poverty, and want of Gods favor in the pardon of their sins.
• 2. To hear the word of God with an honest heart, joyned with a constant purpose of not sinning.
• 3. To be as careful to bring good affections as a good understanding.

The fre∣quent and most com∣mon impe∣diments that hinder the effectual and saving hearing of the word:

• 1. Straying and wandring thoughts, thereby making our selves but Idol∣hearers.
• 2. Undecent and unsavory gestures, as a wandring eye, gazing and ga∣ping after every occurrent and occasion that offereth it self.
• 3. Removing of the body, not onely shifting and stirring it up and down, but arising out of our places, and removing to place other, or beckening with our hands, or nodding with our heads.
• 4. Unreverent talking and uncivil laughing, as if the place of Gods pub∣like Worship, were a Theatre for Sights, or a place of Mart and Exchange, where every one might single out Companions.
• 5. A secure and sensless sleeping, when we have drowsie ears and hearts.
• 6. A careless coming, and a shameless departing out of the Church, and a seperating of our selves from the Congregation, before it be dis∣missed and dissolved.

The du∣ties requi∣red after hearing the word:

• 1. It must be treasured up in our hearts, and practised in our lives, Psal. 119.11.
• 2. Serious meditation, examination and application of what we have heard; we must meditate on the Word with lifting up of the heart unto God.
• 3. We must have experience of the Word of God in our selves, Psal 34.8.
• 4. Beside our Self-examination after we have heard the Word, Psal. 119.59. we must be obedient unto it, and testifie our obedience, Jam. 1.22.
• 5. Godly conference touching the particulars of the Sermon: This con∣firms the memory, and helps very much to further knowledge and edification.
• 6. We must use prayer unto Almighty God, as well private as publike, for a blessing on what we have heard.
• 7. Above all, we must constantly endeavor to practice what we have heard, for onely they receive the blessing, Luke 11.28.

The causes of not profiting after hearing the word, are chiefly of these two sorts:

• 1. The sins of the hearers, which principally are
  • Hardness of heart.
  • Worldly cares.
• 2. Ordinary and usual defects of natural gifts, as want of capacity, memory, and the like.

They that submit themselves to hear Gods Word, are sundry ways bound to perform obedi∣ence:

• 1. By the Law of Creation, as they are Gods Creatures.
• 2. By the Law of Redemption, as they are Christs servants, bought by his precious Blood, ransomed from death to life.
• 3. In regard of their Adoption, as they are, or at least hold them∣selves to be his children in Christ.
• 4. In regard of his merciful providence, whereof we have daily ex∣perience.

The Word of God heard must be obeyed, for these Reasons:

• 1. To encline our hearts to walk in his ways that we have learned, is an infallible sign that we truly fear God, Gen. 22.13.
• 2. Obedience is always joyned with Recompence, God rewarding it to the full, who is a most rich Pay-master, no man shall serve him for nought, Psal. 19.11.
• 3. If we hearken unto him, he will hearken unto us; if we be not backward to serve him, he will not be behinde hand to serve us, Isa. 58.9.
• 4. They are to be obeyed that have no absolute Authority, but are themselves under the Authority of others; much more ought the Lord himself to be obeyed, who is above all, and all under him. Thus from the less to the greater did the Centurion reason, Matth. 8.8, 9.
• 5. The Rechabites obeyed Jonadab their father, and received a blessing for their obedience, Jer. 35.8, 13, 14. shall we make less account of God? if we have given reverence to the fathers of our flesh, shall we not much rather be in subjection to the Father of Spirits, and live? Heb. 12.9.
• 6. There is a special relation between God and his people; the Subject oweth obedience to his Prince, the Servant to his Master, the Childe to his Father; God is all in all, he is our King, we his Subjects; he is our Master, we his Servants; he is our Father, we his Children, Mal. 1.6.

Reasons to en∣force us to be careful how we hear; viz.

• 1. Because it is the word of God himself, and not of any mortal man, 1 Thess. 2.13.
• 2. Because not one jot or tittle of this word shall go unfulfilled, Mat. 5.18.
• 3. It becometh the savor of life unto life, or of death unto deeper con∣demnation, 2 Cor. 2.16.
• 4. The word is the ordinary means of our Salvation, which God doth use to save those that be his, Rom. 1.16.
• 5. Because it is four to one whether we hear as we ought: For
  • 1. Some hear but understand not.
  • 2. Some hear and understand, but affect it not.
  • 3. Others hear, understand and affect the word, yet practice not.
  • 4. And of many hearers, but few good, Luke 8. Mat. 13.
• 6. Because without profitable hearing when we may and ought, we are damned, Heb. 2.1, 2, 3. & 12.25.
• 7. Without this we neither love God nor know him; without both which we cannot be saved, Joh. 14.23. & 1 Joh. 4.6.
• 8. Because this word preached, leaveth us without excuse at the day of Judgement, Joh. 15.22.
• 9. If we hear as we ought, God accepts of us, and preferreth us above all other people, Exod. 19.5.
• 10. Without careful and profitable hearing, we can never attain to saving Faith, whereby we are saved, Rom. 10.

Take heed how you hear, was often in the mouth of our Savior, and must be al∣ways in the ears of such as will hear well: This caution doth the wise-man give, Eccl. 5.1. Take heed unto thy feet when thou entrest into the house of the Lord, and be readier to hear, then to offer the sacrifice of fools; that we may therefore come pre∣pared to the hearing of the word, it is necessary that we be humbled for our sins, that we purge our hearts of sinful affections, pray for a right disposition, and me∣ditate upon the excellency of the word, and our own need thereof; for we are

naturally blinde, the word is a light sent from Heaven to enlighten us in our dark∣ness; we are assaulted by many potent enemies, the word is a sword to defend us; we are in poverty and want of Spiritual Graces, it is a precious treasure to enrich us; if we decay in holiness, it is food to nourish us; we are become filthy and pol∣luted by reason of our sins, it is a sweet savor to perfume us, salt to season us: it is the power of God unto Salvation.

Who scorn this Pearl, so preciously divine, Have lost the name of Men, Christ calls them Swine. * 1.2 Some bolt their ears, and will not hear God's Call; Others will hear, but practice nought at all: The one incur the guilt of Self-exclusion; Th'other listen to their own Confusion. Wouldst thou be sav'd? lost man! Lo here's that Word That kills or cures, a Balsam or a Sword; 'Tis as thou dost apply't: Believe, it saith, And live; it is the instrument of Faith.

CHAP. II.

§. 1. Sacraments.

SAcraments are sacred Signs and Seals set before our eyes, and ordained of God for this cause, That he may declare and seal by them the Promise of his Gospel unto us; which is, That he giveth freely Remission of sins and life everlasting, not onely to all in general, but to every one in particular that believeth, for that onely Sacrifice of Christ which he accomplished upon the Cross: I say, They are sacred Signs and Seals object to our eyes, ordained and instituted of God, that by them he might the more declare and seal the promise of his Gospel unto us. Now a Sign and a Seal differ one from another, as a general thing from a thing more special; for every Seal is a Sign, but not every Sign a Seal: A Seal cer∣tifieth and confirmeth a thing, a Sign onely sheweth: Sacraments therefore serve in the same stead that Pledges do; for both they signifie that there is something pro∣mised unto us, and withal they assure and confirm the same unto us, in regard where∣of it is added that they are Seals. So the nature of the Sacraments is, That the Signs be understood corporally, that the things signified must be taken Spiritually, and that the visible things be not the signified things, but onely Signs and Pledges of them.

Believers under the Gospel have onely two Sacraments or Signs of the Covenant, that is, Baptism, succeeding Circumcision, and the Supper of the Lord, prefigured by the Paschal Lamb; and both these preach Faith, that to our outward senses, which the Gospel doth to our understandings; being Sacramental Rites ordained of God in the Church, to be adjoyned to the Preaching of the word, that the Promises of God made therein may be confirmed in us more and more: For Christ committed the Office of administring the Sacraments to them alone, to whom the Preaching of the word is committed, without the which the Sacraments ought not to be ad∣ministred, for they be Seals of it; and the end both of the Word and Sacraments is to lead our Faith unto the Sacrifice of Christ finished on the Cross, as to the onely ground of our Salvation, the Holy Ghost teaching us as much by the one, and assuring us it by the other. For as by Baptism God doth witness that we be re∣ceived of him into Covenant, through the communion of Christ and his gifts: So

by the Supper he assureth us that we be held and kept in, until we be received into the heavenly life; yet hath not God tyed his Grace to the Sacraments, so that the want of Baptism doth not condemn, but the contempt of it. And this Covenant between God and man, is a mutual Promise and Agreement made by our Mediator, con∣firmed by solemn Tokens (which are these Sacraments) whereby God bindeth himself to remit their sins unto them that believe, and to give unto them ever∣lasting life, for and by his Son our Mediator; and men binde themselves to receive this so great a benefit with true Faith, and to yield true obedience unto God.

The matter signed and signified in both Sacraments is Jesus Christ, the Covenant of God, and the Righteousness of Faith according to the Promise of the Gospel; the Signs being, as was said, appointed of God to be as his Seals to confirm and assure us, That he will give us according to his Promise, the things which are signified and assured unto us by them: The Rites and Ceremonies which are not commanded, or are not instituted to this end, as to be Signs and Tokens of the Promise of Grace, are not Signs and Tokens of the Church; for a Sign can confirm nothing, but by his Consent and Promise from whom the thing promised and signified is expected and looked for; no Creature therefore can institute any Signs or Pledges of Gods will: And if in a Sacrament any other then the right outward Sign be used, or though the right outward Sign be used, yet if it be changed into the inward grace, it ceaseth to be a Sacrament: The right use therefore of the Sacraments, is then when as the faith∣ful keep those Rites which God hath commanded, to those ends for which the Sacra∣ments were instituted by God; The institution consisteth in the Rites, Persons and Ends, the violating whereof breedeth an abuse.

Sacraments are as it were visible words; in the in∣stitution whereof, three things are to be observed:

• 1. The Signs and Sacramental Rites.
• 2. The Spiritual and invisible things signified by the Signs.
• 3. The Analogy or Agreement of the Signs with the thing signified.

Three conditi∣ons required in true Sacra∣ments:

• 1. That they be ordained of God.
• 2. That there be a Commandment of God for us to use them.
• 3. That there be also a Promise, by the which it is assured that we shall be partakers of the things that are represented by them.

Or thus; God alone hath Authority to insti∣tute and ordain a Sacra∣ment: which instituti∣on containeth two things

• 1. The appointing and commanding of the Rites and Ceremonies.
• 2. The Promise of Grace annexed to this Rite, whereby God promiseth that he will give the thing signified unto such as lawfully and rightly use the Sign, that is, with Faith and Repentance.

Again, the conditions required in a Sacrament of the New Testament properly so called, are these:

• 1. It must have for the original cause, Christ instituting.
• 2. For the matter and form, a visible Sign or Element, and an audible form of words.
• 3. For the end and benefit of it, it is a Seal of saving Graces.
• 4. For the extent of it, it must be common and necessary to all Christians, of what degree soever, at one time or another.

In Sa∣craments the Signs differ from the things signified:

• 1. In substance; for the Signs are Corporeal, Visible, Earthly; the things signified, are Heavenly, Invisible, Spiritual.
• 2. In the maner of receiving; the Signs are received by parts of the Body, and therefore also of unbelievers; the things signified are received by Faith onely and the Spirit, and therefore of the faithful onely.
• 3. In the end or use; the things signified are given for the possessing of life eternal, they are indeed some part of the beginning thereof: The Signs are received for the Sealing and Confirming of our faith concerning the things themselves.
• 4. The things signified are necessary, and necessarily received of all the Members of the true Church: The Signs are received onely of them who are able to receive them.

To the difference of Sacraments from other sacred things, apper∣tain these two properties:

• 1. That they are ordained and instituted of God.
• 2. That they are instituted to this end, that God may by them seal and assure unto us his Pro∣mise.

The Sa∣craments do differ from the Word, in these particu∣lars; viz.

• 1. In sub∣stance & nature; as thus:
  • 1. Words signifie according to the appointment of men, whom it pleased that things should be so expressed and sig∣nified: Signs signifie according to a similitude which they have with the things signified.
  • 2. Words we hear and reade; Signs we perceive by feeling, seeing and tasting.
  • 3. Words signifie onely; Symboles and Signs confirm also.
• 2. In the Persons; for the word of the Promise and Commandment is proposed, without any difference, to all; To the unregenerate, that they may either begin to believe and be regenerate, or may be left without excuse; to the regenerate, that they may the more believe and be confirmed: The Sacraments are given onely to the members of the Church. The Word is preached to all at once; the Sacraments are given to every member severally.
• 3. In their Use; for the word is the instrument of the Holy Ghost, where∣by he beginneth and confirmeth our Faith: therefore the Sacraments must follow the word: The Sacraments are the instruments of the Holy Ghost, whereby he beginneth not, but onely confirmeth our Faith, and therefore the word is to go before them.
• 4. In their Necessity; the word is necessary and sufficient unto Salvation in them who are of an understanding age, for Faith cometh by hearing: but the Sacraments are not precisely and absolutely necessary unto all, for not the want, but the contempt of them condemneth.
• 5. In the Maner of working; the Sacraments by gesture, the Word by speech declareth unto us the will of God.
• 6. The Word may be without the Sacraments, as both in private and pub∣like expounding of the Scripture, and that effectually also, as was ap∣parent in Cornelius, Acts 10. but the Sacraments cannot be so without the Word.
• 7. The Word is that which is confirmed by Signs annexed unto it; the Sa∣craments are those Signs whereby it is confirmed.
• 8. The Word is to be preached unto those onely who are of under∣standing, but the Sacrament of Baptism may be given unto In∣fants; so was the Sacrament of Circumcision, in whose room Ba∣ptism succeeded: but the uncharitable Anabaptist will not strike sail to this Truth.

The Sacra∣ments and the Word agree in these particu∣lars; viz.

• 1. Both exhibite the same things unto us, the same benefits, the same grace, the same Christ.
• 2. Both are from the Holy Ghost, and so both also confirm and esta∣blish Faith.
• 3. God instituteth both, God offereth both.
• 4. God accomplisheth both by the Ministers of his Church; by whom he speaketh with us in his word, and giveth those Signs in his Sacraments.

The Sacra∣ments of the old and new Testament differ thus:

• 1. In Rites, whereof change and alteration was made at Christs coming, that thereby might be signified the ceasing of the Ceremonies of the Law, and the beginning or succeeding of the Gospel.
• 2. In multitude and number; under the Law were more in number, and more laborious; now are fewer, and more easie Rites.
• 3. In signification; those signified Christ to come, these Christ that was come.

• 4. In binding and obliging men; the Old bound onely Abrahams posterity, ours binde the whole Church of all Nations and Countreys.
• 5. In continuance; the Old were to continue but until the coming of the Messias, the New to the end of the world.
• 6. In clearness; they were more obscure and dark, because they signified things to be manifested; but these more clear and plain, because they signifie things already manifested.

How the Sacra∣craments of the old & new Te∣stament agree:

• 1. In the Author, God alone can ordain Sacraments.
• 2. In the things signified, or in substance; for by the Sacraments of both Testaments the same things are offered, signified and pro∣mised unto us, even Remission of sins, the gift of the Holy Ghost, and that by Christ alone, who is yesterday, to day, and the same for ever.

The Sacraments work and confirm faith in us, but not without us, as the Holy Ghost doth: For

• 1. The Holy Ghost worketh and confirmeth faith in us as the efficient cause thereof, the Word and Sacraments as instrumental causes.
• 2. The Holy Ghost wheresoever he dwelleth is effectual in working, the Sacraments are not so.

The ends of the Sacra∣ments are

• 1. To be Signs and Seals of the Covenant.
• 2. The distinguishing of the true Church from all Sects whatsoever.
• 3. The profession & testification of our thankfulness & duty towards God.
• 4. The propagation and maintenance of the Doctrine, for they may not be without the use of the Word, and explication thereof.
• 5. An occasion thereby given to the yonger sort, to enquire what these things mean, and so an occasion also of explicating and preaching the benefits of Christ unto them, Exod. 13.14.
• 6. That they may be the bonds of mutual dilection and love, 1 Cor. 12.13.

The right use of the Sacraments,

• 1. When the Rites ordained of God are rightly and truly observed, and not corrupted.
• 2. When those persons use those Rites for whom God ordained them, that is, the houshold of Christ onely, such Christians who by profession of faith and true repentance are the citizens of the Church, Mat. 3.6.
• 3. When the Rites and Sacraments are used to that end for which they were instituted.

Sacramental uni∣on consisteth in two things:

• 1. In a similitude and proportion of the Signs with the thing signified.
• 2. In the joynt-exhibiting or receiving of the thing, and in the lawful and right use.

The Sacramental union consisteth not in a presence of the Sign and the thing signi∣fied in one and the same place, much less in any transmutation or transubstantiation; but it is when the faithful, and they onely, do in the lawful and right use receive the Signs of the Ministers, and the things signified of Christ; and when we so receive both, that is, the Sign and the thing signified, the same is called Sacramental union; whereby appeareth, that this conjunction of things with their Signs or Sacramental union, is not corporal or local.

Here Actions speak, and representing Signs Language the Contents of the upper lines; Words visible: Th'one inducts us into Grace, Th'other doth establish; both run one race To man▪s Salvation; both proclaim the Power And Goodness of our blessed Saviour, That he which measures Heaven with a span, Should yet descend to Covenant with Man; And be so far beyond expression good, As both to cleanse and feed us with his Blood.

§. 2. Baptism.

BAptism is a Sacrament instituted by Christ in the New Testament, whereby we are washed with water In the Name of the Father, of the Son, and of the Holy Ghost, to signifie that we are received into favor for the Blood of Christ shed for us; and also to binde us, that hereafter we endeavor in our actions and deeds truly to testifie newness of life. Baptism is necessary in part and respectively, so as it is a mark of the true Church, as it is a Seal of the Covenant, and as it serveth to enter and admit Infants into the visible Church; but it is not absolutely or simply necessary, so as the party that dyes without it, remains in the state of damnation, and cannot be saved: for the Seal of the Covenant differeth from the Covenant it self, to which this Seal is but annexed and depending upon. Indeed the Covenant of Grace, and our being in Christ, is absolutely necessary; but the bare want of Baptism (when it cannot be had) or privation of it in this case is pardonable, and doth not condemn the party unbaptized: The thief upon the Cross was saved, though he were never Baptized, Luke 23.

Infants born of believing Parents, are holy before Baptism, and Baptism is a Seal of that holiness, 1 Cor. 7.14. The children of believing Parents are holy, Rom. 11.16. therefore the children of the faithful are not to be denyed this Baptism, because God hath promised in the person of Abraham, that he will be the God of the faithful, and of their seed; as also for other reasons set down in the Scripture: For seeing Infants belong as well unto the Covenant and Church of God, Gen. 17.7. as they who are of full age; and seeing also unto them is promised Remission of sins by the blood of Christ, Mat. 19.14. and the Holy Ghost the worker of Faith, Luke 1.14, 15. as well as unto those of full growth, they are by Baptism to be ingrafted into the Church of God, and to be discerned from the children of Infidels, Acts 10.47. as in the Old Testament was done by Circumcision, in whose place Baptism succeeded in the New, Col. 2.11, 12, 13. And though Infants have not indeed an actual faith, yet they have an inclination to believe, which the Holy Ghost, as is fittest for their ca∣pacity and condition, worketh in them: So that we must judge of the Infants of the faithful according to charity, who have interest in the outward Covenant, until by infidelity when they come to years of discretion, they shall cut off themselves; grounding our selves upon the Promise of God made to Abraham, Gen. 17.7. yea, the resolution of Beza in his Tenth Epistle is, That the children of Excommuni∣cated persons may be Baptized: And though (to be Baptized) actual faith be required in those of understanding, yet in Infants born in the Church, is required an inclina∣tion onely to this actual faith, which they have after their maner potentially, though not actually; and to be born in the Church of believing Parents, is unto Infants in stead of profession of Faith and Repentance.

Hence may it appear how far from this Sacrament of Baptism the Anabaptists de∣rogate, by making it but an idle Ceremony; acknowledging indeed some of the ends and uses thereof, but restraining the efficacy thereof, and so take away the chiefest comfort and truest benefit the Church reaps thereby. Many indeed are Ba∣ptized, which receive not the Graces propounded and offered therein, but the fault is not in that no Grace accompanieth that Sacrament, but in that they receive it not, but afterwards when they come to years of discretion, they reject the Grace which appertaineth thereto: What if some believe not, shall their unbelief make the faith of God without effect? God forbid, Rom. 3.3. and Baptism is no natural means of working Grace, as if the Grace which is sealed up thereby, were inherent in the wa∣ter, or in the Ministers act of sprinkling it, but it is onely a voluntary instrument which Christ useth, as it pleaseth him, to work what Grace or measure of Grace seemeth best to him; so as Grace is onely assistant to it, not included in it: yet in the right use thereof Christ by his Spirit worketh that Grace which is received by

it, in respect whereof the Minister is said to Baptize with water, but Christ with the Holy Ghost, Mat. 3.11. So that unto true Baptism must concur a death unto sin in him that is Baptized, and a new birth unto righteousness, otherwise his Baptism is vain; for it is not the washing away of the filth of the flesh, but the stipulation of a good Conscience, 1 Pet. 3.21. The use of this Sacrament without faith doth not save, therefore with faith it doth save; the want of this Sacrament doth not con∣demn, yet so as that want be without contempt; so some may be saved which are not Baptized, but none can be saved which do not believe: For the bare water in Baptism is not sufficient unto Salvation, neither is it changed into the very Blood of Christ, neither is the Blood of Christ present in the water, or in the same place with the water, neither are their bodies who are Baptized, washed therewith visibly; neither is the Holy Ghost by his vertue more in this water then elswhere, but in the right use of Baptism he worketh in the hearts of them who are Baptized and Spi∣ritually sprinkled, and washeth them with the Blood of Christ, and useth this ex∣ternal Symbole or Sign as an instrument, and as a visible word or promise to stay and stir up the faith of them who are Baptized.

Now all they, and they alone receive Baptism to the right use, who are renewed, or renewing and are Baptized to those ends whereto Baptism was by Christ insti∣tuted. And as the Covenant once made with God, is also afterwards, after sins committed, perpetually firm and of force to the Repentant: So also Baptism being once received, confirmeth and assureth the Repentant all their life time of remis∣sion of sins, and therefore it ought not to be reiterated nor deferred; neither yet are all those who are Baptized with water, whether they be of understanding or Infants, partakers of the Grace of Christ, for the everlasting Election of God, and his Calling into the Kingdom of Christ, is free. And as for the wickedness of the Minister Baptizing, it makes not the Baptism void, or of no effect and force unto them so Baptized, so that it be administred into the Promise and Faith of Christ; and therefore also the true Church doth not Baptize them who have been Baptized of Hereticks, but onely must inform and instruct them with true Doctrine concern∣ing Christ and Baptism.

Lastly, touching the use of Godfathers and Godmothers, it is not at all necessary, nor by God required to the Sacrament of Baptism; for Christ hath not in any of his Institutions so much as intimated the use of such Sureties; and the whole Con∣gregation are witnesses of the childes admission into the Church, the Parents being bound to perform what is required for the childes education.

The words used in Baptism signifie,

• 1. That Baptism was instituted by the Commandment and Authority of the three Persons in the Godhead.
• 2. That these three Persons confirm unto us by their own testification, that they receive us into favor, and perform that unto us which is signified by Baptism, which is, Salvation, if we believe and be Baptized.
• 3. That he which is Baptized is bound to the knowledge, faith, worship, trust, honor and invocation of this true God, who is the Father, the Son, and the Holy Ghost.

Baptism compre∣hendeth

• 1. The Sign, which is water.
• 2. The Ceremony, as the sprinkling of water.
• 3. The things them∣selves, which are
  • 1. The sprinkling of the Blood of Christ, and the imputation of his Righteousness.
  • 2. The mortification of the old man, and putting on of the new.
  • 3. The quickning of the new man into a certain hope of the Re∣surrection to come by Christ.
  • 4. The Sign, which not onely signifieth, but also confirmeth.
  • 5. The Sign, which hath that authority and power of confirming from the Commandment of God.

That Baptism testi∣fies and confirms the will of God touching his bestowing Salva∣tion on us, may ap∣pear thus:

• 1. Because we are Baptized in the Name of the Father, of the Son, and of the Holy Ghost; that is, we are assigned, de∣puted and claimed to be his own.
• 2. Because God hath promised Salvation to him who shall be∣lieve and shall be Baptized.
• 3. By several Testimonies of Scripture, as Acts 22.16. Mark 16.16. Rom. 6.3. Tit. 3.5. 1 Pet. 3.21.

The use of Ba∣ptism is twofold:

• 1. It serves to be a Pledge or Token of Gods favor towards us.
• 2. It serves to be a notable means of our death unto sin.

Baptism is a Pledge of Gods favor to us principally three ways:

• 1. It sealeth to us the free pardon and forgiveness of our sins, Acts 2.38.
• 2. It is a Pledge of the vertue of Christs death, Rom. 6.3, 4.
• 3. It is a Pledge unto us of the life of Christ, and of our fel∣lowship with him.

Baptism is also a means of our death unto sin three ways:

• 1. By putting us in minde of mortifying the flesh, and crucifying our own corruptions.
• 2. It causeth us to dedicate our selves wholly unto God in Christ.
• 3. It causeth us to labor to keep and maintain peace and unity with all men, but especially with Gods people.

To be Baptized into the death of Christ, is

• 1. To be partakers of Christs death, no otherwise then if our selves were dead.
• 2. To dye also our selves, which is to mortifie the lusts of our flesh: This mortification God promiseth us in Baptism, and bindeth us unto it.

Baptism is a means of our sancti∣fying and cleansing, in these re∣spects; viz.

• 1. In that it doth most lively represent and set forth even to the out∣ward senses the inward cleansing of our soul by the Blood of Christ, and sanctifying us by the Spirit of Christ.
• 2. In that it doth truly propound or offer the Grace of Justification and Sanctification to the party Baptized; whence it is described to be the Baptism of Repentance for remission of sins, Luke 3.3.
• 3. In that it doth really exhibite and seal up to the Conscience of him that is Baptized, the said Graces, whereby he is assured that he is made partaker thereof: Thus was Circumcision to Abraham, Rom. 4.11.
• 4. In that it is a particular and peculiar Pledge to the party Baptized, that even he himself is made partaker of the said Graces, therefore every one in particular is Baptized for himself.

By the Sacramental Rite of sprinkling in Baptism, are signified two things:

• 1. That our souls are sprinkled with the blood of Christ, that is, be indeed partakers of the Merit of his death, by the which we obtain full forgiveness of sin.
• 2. That we are regenerated into a new life; therefore is Baptism called by Paul, the laver of regeneration.

The wash∣ing in Ba∣ptism is of two sorts, Mark 1.4.

• 1. The washing of blood, when we are washed by the blood of Christ, which is the Remission of sins for the bloodshed of Christ.
• 2. The washing of the Spirit, when we are washed by Christs Spirit, which is our renewing by the Holy Ghost; that is, The changing of evil inclinations into good, and also to have in our will a heart, a desire and endeavor to obey God; which although not perfect in this life, yet the beginning thereof is here in all the godly.

Observe principally, and that always, these two things in Baptism; viz.

• 1. That it be rightly done, wherein are required
  • Some things as necessary.
  • Some things only as expedient
• 2. That it be seasonably done, not carelesly posted over, nor unnecessarily deferred.

The things neces∣sary in the right performance of Baptism are these especially:

• 1. That the childe be baptized by a Minister of the Word, Matth. 28.19.
• 2. That it be baptized with the Element of water, the onely Ele∣ment sanctified to this purpose, John 3.5.
• 3. That the form prescribed by Christ, Matth. 28.19. be exactly used; whereby the unity of the Godhead and Trinity of Per∣sons is plainly set forth.
• 4. That the proper Rite be used of applying the water to the body of the childe, so as at least the face of the childe be sprinkled therewith.

The things ex∣pedient in the right perform∣ance of Ba∣ptism:

• 1. That the childe be Baptized in a publike place, where Gods people ordinarily meet together, being set apart for the worship and service of God.
• 2. That such a time be chosen out, as an Assembly of Saints may be there present, because Baptism is one of the solemn parts of Gods publike worship, a pledge of our incorporation into the body of Christ, and communion of his Saints.

Parents ought to make choyce of their childrens Names, Gen. 17.19. Mat. 1.21. Luke 1.21. which are to be given them at their Baptism, for these Reasons:

• 1. That their Names may be a Testimony of their Ba∣ptism.
• 2. That so oft as they hear their Names, they may be put in minde of their Baptism.
• 3. That they may know how by Name they are given to Christ to be his Soldiers, and therefore there must be no starting from him.
• 4. That they may be assured, that being Baptized with water and the Spirit, by Name they are Registred in Heaven.

Directions for choyce of Names in Ba∣ptism fit and beseeming Christians:

• 1. Such as have some good signification, and warranted by the Scri∣pture; as John, The grace of God; Jonathan, The gift of God; Andrew, Manly; Simeon, Obedient; Hannah, Gracious, &c.
• 2. Such as have in times before mentioned in Scripture, been given to persons of good note, whose life is worthy our imitation.
• 3. Names of our own Ancestors and Predecessors, to preserve a me∣mory of the family, Luke 1.59, &c.
• 4. Usual Names of the Countrey, which custom hath made familiar, so as they give not offence through any unfit signification thereof.

The right and lawful use of Ba∣ptism, is

• 1. When the Ceremonies or Rites instituted by Christ in Baptism are not changed. Away then with Popish Oyl, Spittle, Cross, Exorcism, or Conjuration.
• 2. When Baptism is given to them, and them onely, for whom it was in∣stituted, which are all the converted, or members of the Church.
• 3. When Baptism is used to that end for which it was instituted; not for the healing of Cattel, Christning of Bells, Ships, or the like.

It is necessary that the Word be alway joyned with this Sa∣crament of Baptism, for these Reasons:

• 1. A Sacrament without the Word is but an idle Ceremony, no more then a Seal without the Covenant, for it is the Word that maketh known the Covenant of God.
• 2. It is the Word which maketh the greatest difference betwixt the Sacramental washing, and ordinary common washing.
• 3. By the Word the ordinary creatures which we use are san∣ctified, 1 Tim. 4.5. much more the holy Ordinances of God, whereof Baptism is one of the principal; besides, the Word openeth the nature, efficacy, end and use thereof, plainly declaring the Covenant of God sealed up thereby.

The com∣mon er∣rors and corrupt practice of men touching Baptism:

• 1. The corrupt opinion of Anabaptists, who deny the lawfulness of Ba∣ptizing Infants.
• 2. When Parents regard not by whom their children are Baptized, whe∣ther Hereticks, Idolaters, Laicks or Women.
• 3. When children are unhappily CROSSED in Baptism, by missing of Christs institution.
• 4. When upon niceness or state the Parents private house must be pre∣ferred before the place of Gods publike worship, and the childe must be Baptized at home, rather then in the Congregation.
• 5. When the childe is brought to be Baptized, accompanied onely with the Midwife and three Witnesses, as if the walls of the Church added to the honor of the Sacrament.
• 6. When upon state or any by-respects, this Sacrament is deferred longer then is meet.
• 7. When Heathenish, Idolatrous or ridiculous names are given to children.

The Ana∣baptists wrongfully deny Ba∣ptism to In∣fants born in the Church, for these Rea∣sons:

• 1. The Grace of God is universal to all the faithful, and therefore the Sign or Seal of Grace is universal, and belongeth unto all, as well yong as old.
• 2. Baptism is unto us as Circumcision was unto the Jews; but the In∣fants were Circumcised, therefore the children of Christians are to be Baptized.
• 3. Children belong unto the Kingdom of Heaven, Mat. 19.14. and are in the Covenant; therefore the Sign of the Covenant is not to be denyed them.
• 4. Christ gave in commandment that all should be Baptized, Mat. 28.10. Therefore, &c.
• 5. Christ hath shed his blood as well for the washing away the sins of children as of the elder sort; therefore it is very necessary that they should be partakers of the Sacrament thereof.

Again, chil∣dren may and ought to be ba∣ptized in their infancy, for these Reasons; some whereof are the same, others border on the former; viz.

• 1. Gods Commandment concerning circumcising children, in room whereof Baptism succeeds, Col. 2.11, 12.
• 2. The Jews practice in a faithful observance of this Ordinance, as of Abraham, Zachary, Elizabeth, Joseph and Mary.
• 3. The practice of the Christians, who believing were themselves and their whole houshold Baptized, Acts 16.15, 33. under which whole houshold children might probably be comprised.
• 4. Christ embracing and blessing such children as were brought to him, and rebuking those that would have kept them from him, Mat. 19.13.
• 5. Gods promise made to them, Gen. 17.7. Acts 2.39. as the seal for confirmation whereof God offereth Baptism.
• 6. The right they have to Gods Kingdom, Mat. 19.14. Baptism is an evidence of that their right.
• 7. The constant continued custom of the true Catholick Church, which ever since the Apostles time hath afforded the Sacrament of Baptism to children.

Touching the necessity of Ba∣ptisms we must know that things are said to be necessary two ways;

• 1. Absolutely, so as the thing cannot possibly be without it; thus Baptism is not absolutely necessary as a cause; for then should it be equal to Gods Covenant, Christs Blood, and the work of the Spirit.
• 2. By consequence, so as according to that course and order which God hath set down, things may not well be without them: Thus Baptism is by consequence, and that in a double respect:
  • 1. In regard of Gods Ordi∣nance.
  • 2. In regard of our need there∣of, by reason of our dulness in conceiving things Spiritual, & of our weakness in believing things invisible.

To this Sacrament of Ba∣ptism the Papists attribute too much, making it a plain Idol by their opinion,

• 1. Of the necessity thereof, in such degree as that they hold if any dye unbaptized he cannot be saved.
• 2. Of the efficacy thereof, in such degree as they hold it giveth grace by the work it self; thereby equalling it to the very blood of Christ, taking away the pecu∣liar work of the Spirit, and the use of the grace thereby.

The dif∣ferences of Cir∣cumcisi∣on and Baptism; viz.

• 1. In Rites; for the same are not the Rites of Circumcision and Baptism.
• 2. Circumcision promised grace for the Messias to come, Baptism for the Messias exhibited.
• 3. Circumcision had a promise of a corporal benefit, a testimony that God would give a certain place for the Church in the Land of Canaan, until the coming of the Messias; Baptism hath no promise in particular of any temporal benefit, other then what flows from the influence of a a general promise made to godliness, 1 Tim. 4.8.
• 4. Circumcision did binde to the observing of the whole Law, Ceremonial, Judicial and Moral; Baptism bindeth us onely to faith and amendment of life, that is, to observe onely the Moral Law.
• 5. Circumcision was instituted for the Israelites; Baptism was instituted for all Nations that are desirous and willing to come unto the society of the Church.
• 6. Circumcision was to continue until the coming of the Messias; Ba∣ptism shall continue until the end of the world.

Baptism and Cir∣cumcision agree thus:

• 1. In the chief and principal end, whereas in both is sealed the Promise of Grace by Christ, which is always one and the same.
• 2. By both of them is wrought our receiving into the Church.
• 3. By both is signified Regeneration; ye are circumcised in Christ with Cir∣cumcision made without hands: For as Circumcision in the old Law was a token how the corrupt and carnal affections of the minde should be subdued, and that the Lord required not so much an outward of the body, as an inward circumcision of the heart, Deut. 18.16, 30. Acts 7.51. So Baptism telleth us, that being once dead unto sin, we are to live unto righteousness, that all we that have been Baptized unto Jesus Christ, have been Baptized unto his death, &c. and must walk in newness of life, &c. Rom. 6.3. For we have put on Christ by Baptism, Gal. 3.26.

The Rea∣sons why Christ was circumcised,

• 1. That he might signifie that he was also a member of that circumcised people.
• 2. That he might shew that he received and took our sins on himself, that he might satisfie for them.
• 3. That he might testifie that he did entirely and fully fulfil the Law on our behalf.
• 4. The circumcision of Christ was a part also of his humiliation and suffering.

Reasons why circumcision is abolished; viz.

• 1. Because the thing signified, which was the Messias, is exhibited.
• 2. Because circumcision was instituted for the severing of the Jews from all other Nations; but now the Church, that difference being abolished, is collected and gathered out of all Nations.

The chief and proper ends of the institution of Baptism; viz.

• 1. That it should be a mark whereby the Church may be discerned from all other Nations and Sects, which is as it were gathered by the Word and Baptism.
• 2. To be a confirmation of our faith, that is, a testification that Christ washeth us with his blood, that he bestoweth on us Remission of sins, Justification and Regeneration; or, To be the sealing of God, and also the sealing or obsignation of the Promise of Grace, and a

• testimony of Gods will, that he giveth us these gifts at this present, and will give them ever henceforward.
• 3. To be a testification of our duty towards God, and a binding of us and the Church to the knowledge and worship of God, into whose Name we are Baptized, we binde our selves in Baptism to thankfulness; name∣ly, to Faith, that is, to receive the promised benefits with faith, and then withal unto repentance and amendment of life.
• 4. To be a signification or an advertisement unto us of the Cross, and of the preservation of the Church therein, and deliverance thereof from it, Mat. 20.22. In regard whereof Baptism is compared unto the flood; for as in that general Deluge some were shut into the Ark, the rest of mankinde perishing; so in the Church, they who cleave unto Christ, although they be pressed with calamities, yet at length in their appointed time they are delivered.
• 5. To signifie the unity of the Church; for Baptism is a binding of the members of the Church among themselves to mutual love, because when it severeth and distinguisheth the members of the Church from others, it doth also joyn and unite them among themselves.
• 6. To be a Token and Symbole of our receiving and entrance into the Church: Hither appertain all those places in Scripture, in which those who were become Christians, are said to have been presently Baptized.
• 7. To be a means of preserving and propagating the Doctrine of the free Promise through the death of Christ; that the Baptized may have oc∣casion to teach and learn who is the Author, and what is the meaning or signification of Baptism.

The Type of Baptism was Noahs Ark born up by the waters, wherein the Church which then was in Noahs family, was saved, 1 Pet. 3.21. And though Baptism be a mark of the true Church, yet may not the Papists thereby challenge theirs to be the true Church; for Baptism severed from the true preaching of the Word, is no suf∣ficient note of a true Church: for the Israelites had circumcision, and yet the Lord saith, they were not his people, Hos. 1.9. Again, they overturn the inward power of Baptism, by denying Justification by Faith alone in Jesus Christ. And as for the bastard-Rites and Ceremonies invented and patched by men to Baptism, as hallowing of the Water, Tapers, Exorcisms, Chrism, Salt, Crosses, Spittle, and such like, they are not of the true Church, but a corruption of the Sacrament: And as these men attri∣bute too much to this Sacrament, holding that it gives Grace ex opere operato; so on the other side, there are other giddy heads, who number Baptism among things in∣different, and so to be used or refused at our discretion. Lastly, seeing the admini∣stration of the Sacraments is a part of Ecclesiastical Discipline, or rather Doctrine indeed, they that are not called thereto, and especially women, may not in any case usurp the power and authority to Baptize.

Christs Herauld sent by Proclamation To enter our Initiation, Sprinkled the Water, and the sacred Blood, Made the faithful, though sinful, appear good. This is Bethesda's Pool, or Siloam's stream, Whereof the frothy Anabaptists dream The right use to Infants daign'd may not be, Though some of Abrahams Posserity. Thus Christ himself they proudly Countermand, Whose word, when all the world's dissolv'd, shall stand.

§. 3. The Lords Supper.

THe Lords Supper is a Sacrament instituted and appointed of Christ unto the faithful for a memorial of him, whereby Christ doth certainly promise and seal unto the faithful, That his Body was offered and broken on the Cross, and his Blood shed for them, as truly as they see his Bread broken, and Cup distributed to them; and that he doth as certainly with his Body crucified and his Blood shed, feed and nourish the Souls of the faithful unto everlasting life, as certainly as their bodies are fed with the bread, and the cup of the Lord is received from the hand of the Minister, which are offered to them as certain Seals of the body and blood of Christ, and binde them to mutual dilection and love. The Evangelists shew it was insti∣tuted of Christ the same night he was betrayed, after that he had supped, and had eaten the Easter-Lamb according to the Law; yet is it so called, not so much be∣cause it was the night wherein Christ was betrayed, as to shew that it is indeed a Spiritual Supper given of God unto the faithful: It is indeed the Sacrament of our Redemption by Christs death; insomuch as to such as worthily and with faith re∣ceive the same, the bread which is broken, is a partaking of the body of Christ, and likewise the cup of blessing, is a partaking of his blood: Such therefore as declare themselves in confession and life to be Infidels and ungodly, are not to be admitted to this Supper, lest thereby the Covenant of God be prophaned, and the wrath of God stirred up against the whole Assembly, 1 Cor. 11.20. Wherefore the Church by the commandment of Christ and his Apostles, using the Keys of the Kingdom of Heaven, ought to drive them from this Supper, till they shall repent, and change their life and conversation.

The Signs of the Lords Sup∣per are two∣fold:

• 1. Representing Signs; as, Bread, Wine; the breaking and pour∣ing out.
• 2. Applying Signs, which do appropriate the same; as the giving and receiving of bread and wine; the first serves to renew our know∣ledge, the other to confirm it.

As the Signs in the Lords Supper are

• 1. Bread broken and eaten.
• 2. Wine distributed and taken.

So the things signified are

• 1. Christs body broken, and blood shed.
• 2. Our Union with Christ by faith.

The breaking and commu∣nicating of Christs body, is signed by the breaking and receiving of the bread, for two causes:

• 1. Because Christ commandeth those Rites, unto which we ought to give no less credit then if Christ himself did speak unto us.
• 2. Because he annexeth a Promise, That they who ob∣serve those Rites with a true faith, must be assured and certain that they have communion with Christ.

The simili∣tude or pro∣portion of the Signs with the thing signi∣fied; viz.

• 1. As the bread and wine nourish our body to temporal life; so the body and blood of Christ nourish our souls unto life Spiritual and Eternal.
• 2. As the bread and wine are received by the mouth, so the body and blood are received by faith.
• 3. As the wine is severed from the bread to signifie the violence of Christs death; so his blood was sundred from his body, signified also by the breaking of the bread; and as the bread is eaten being broken, so the body of Christ is received being sacrificed.
• 4. As in corporal food is required an appetite unto it; so in this Spiritual food is required faith.
• 5. As of many corns is made one loaf; so are we being many made one body.

The maner whereby Christs bo∣dy & blood doth nou∣rish us, is

• 1. The respect of his merit; for us Christs body is given, and his blood shed for us, and for the body and blood of Christ we have eternal life given unto us.
• 2. When we receive that merit; that is, when we believe with a true faith, that for it we shall have eternal life.
• 3. When the same Spirit uniteth us by faith unto Christ, and worketh the like in us which is in Christ, for except we be grafted into Christ we do not please God.

The remembrance we are to have of Christ in recei∣ving the Lords Supper, consists

• 1. In the memory of Christs benefits.
• 2. In faith, whereby we apply Christ and his merit to our selves.
• 3. In thankfulness or publike confession of his benefits.

The Sacra∣mental Rites of the Lords Sup∣per are twofold:

• 1. Respecting the Minister, which are twofold:
  • 1. To take the bread and wine, to break the one, and to pour out the other; that is, that Christ suffered for our Redemption.
  • 2. To give the bread broken, and to deliver the wine poured out; that is, that God doth offer and give Christ unto us, together with all his benefits.
• 2. Respecting him that cometh to the Lords Table; it is required that he receive, eat and drink the bread and wine given unto him; that is, that in the Supper we do truly receive Christ, eat his body and drink his blood, by the which we are nourished into the hope of eter∣nal life, if we do not cast him from us through unbelief.

The pro∣perties be∣longing to a fit guest at the Lords Table:

• 1. He must be bidden, Luke 14.8.
• 2. He must be humble, Luke 14.9.
• 3. He must have knowledge of the person to whose Table he comes.
• 4. He must bring a Spiritual appetite to eat.
• 5. He must put on Christ, his wed∣ding garment, Rom. 13.14.
• 6. He must be ravished within him∣self, concerning the use of these mysteries.
• 7. He must be sober in using them.
• 8. Chearful in receiving them.
• 9. Loving to his fellow-guests.
• 10. Thankful to the Master of the feast.

To the right use of the Lords sup∣per, three things are required:

• 1. A right preparation, which chiefly consists in knowledge, prayer, self-examination, contrition and repentance, faith, a resolution against sin for the future, and charity; for this Sacrament is a Communion where∣by all the receivers joyntly united by love, do participate of one and the same Christ.
• 2. A right receiving; wherein is specially required the renewing of our knowledge or general faith, which is renewed principally by meditation in the use of the Supper, and the renewing of our special faith in Christ.
• 3. A right use of it afterward, when we must give God thanks for so great a benefit, 1 Cor. 11.26. and look to receive by it encrease of faith and repentance, to rise from sin, and to receive power against the Devil.

The Rule of examina∣tion must be the Law of God, and the thing chiefly to be examined is sin,

• 1. In thought, and therein these especially:
  • Idle thoughts.
  • Lascivious thoughts.
  • Treacherous politick thoughts.
  • Blasphemous thoughts.
• 2. In word, and there∣in such as these:
  • Idle words, Angry and rash words.
  • Filthy and immodest words.
  • False and untrue words.
  • Cursing and imprecating words.
  • Charming and Necromantick words.
  • Words immediately agains: God, as Oathes and Bla∣sphemies.
• 3. In deed:
  • Some whereof are of Commission.
  • Others of Omission.

We must also exa∣mine our Graces, and therein

• 1. What Knowledge we have, Prov. 19.2.
  • Of God.
  • Of our selves.
  • Of the Covenant of Grace.
  • Of the nature and use of this Sacrament.
• 2. What Faith we have, Acts 8.37.
• 3. What Repentance we have, Exod. 12.8.
• 4. What Obedience we have, Psal. 26.6.
• 5. What Love we bear to our brethren, Mat. 5.23, 24.

The examina∣tion of our knowledge, is by inquiring of our hearts whether we know

• 1. God; that is, acknowledge him the true God, and him alone.
• 2. Our selves; that is, acknowledge our selves to be
  • 1. Sinners, and that both
    • Originally.
    • Actually.
  • 2. Accursed sinners, deserving the wrath of God.
  • 3. Burthened sinners, weary and heavy loaden, desiring Christ to refresh us.
• 3. The Passion of Christ, not so much to talk and discourse of it, as to know and apply the vertue of it.

We may examine our Faith by these marks

• 1. Whether we can from our hearts renounce our false supposed good∣ness, and can wholly relye upon Christ in the matter of our salva∣tion; for this Nature cannot do.
• 2. Whether we have peace of conscience arising from the apprehen∣sion of Gods love in Christ, and our reconciliation with him.

Again, our Faith which is the wed∣ding garment, may be examined by these particulars; viz.

• 1. Whether we believe that Jesus Christ is the Messias and Savior of the world.
• 2. That he was crucified, and shed his blood.
• 3. That the merit of his Passion is able to save sinners.
• 4. That this merit is conveyed unto us in the Sacrament, being rightly administred and duly received.

In the exami∣nation of our faith, we must also enquire

• 1. Whether we have onely a general Faith, an historical temporal Faith, or a legal Faith; none of which alone doth save.
• 2. Whether we have an Evangelical Faith in the Promises of the Go∣spel, approving to our own hearts on true and sound ground that they belong to us in particular, and so a Justifying Faith; without which we may not dare approach the Lords Table.

So also we must examine whether we have these five things required in Faith; viz.

• 1. A true understanding and knowledge of God and his will in his Word.
• 2. A true consent and assent in the heart, that it is Gods word, and all of it most true.
• 3. A profession and approbation of it.
• 4. An application of Christ upon a sound ground to be thy Sa∣vior in particular.
• 5. A continual declaration of our faith, by the diligent and con∣stant practice of good works.

Lastly, we must examine whether we are not given too much to presumption or desperation; either of which are main lets and hindrances unto Faith: Then we must try our Faith by the marks of it:

• 1. Towards God, as
  • 1. Peace of Conscience.
  • 2. Love towards God.
  • 3. Hope of Salvation.
  • 4. Constancy in the faith and truth of Christ.
  • 5. Boldness to come to God.
  • 6. Confession of his truth.
  • 7. Obedience to God and his Word.
• 2. Towards our Brethren; as
  • 1. Mutual concord in Religion.
  • 2. Brotherly love, that we can forgive, forget, do them any good, and pray for them.

• 3. Towards our selves; as
  • 1. Patience, rest in God, and joy in afflictions.
  • 2. A deadly hatred of sin.
• 4. Against sin, the world and the Devil, conquest and victory.

We may know whether we have Repen∣tance or not, by enquiring of our own hearts

• 1. Whether we have a godly sorrow for sin, whereby we are dis∣pleased with our selves, because by sin we have displeased God.
• 2. Whether there be in us a changing of the minde, and a purpose to forsake sin, and ever after to please God.
• 3. Whether we do daily break off our sins, and abstain from inward practice, keeping under our corruptions and ungodly thoughts.
• 4. Whether we mourn for the present corruption of our nature.
• 5. Whether we have been grieved, and craved pardon for our late sins, even since we were last partakers of the Lords Table.

In Re∣pentance we must examine

• 1. Whether it be from the heart, in truth and uprightness, or onely in hypocrisie.
• 2. Whether it be from the whole heart, or whether we use not double-dealing with God.
• 3. Whether we return from all our sins, or onely from some, living still in our sins.
• 4. Whether we repent (as we sin) every day or no; or onely for a fit, and return to our sins again.
• 5. Whether we behave our selves uprightly both before God and men, pub∣likely and privately; or whether we do not rather seem better then in∣deed we are, and so commit horrible and shameful sins in secret.

Again, in our Re∣pentance we must examine

• 1. Whether we have acknowledged sin to be sin, with the circumstances and punishment thereof.
• 2. Whether we are truly humbled inwardly and outwardly for them.
• 3. Whether we have a godly sorrow for them, which bringeth forth a circumspect care, a clearing of our selves, just indignation, filial fear, earnest desire, fervent zeal, and a holy revenge.
• 4. Whether we do often call to God for mercy and pardon in Christs Name.
• 5. Whether we have fully purposed and resolved to amend our lives, and turn unto God with the whole man: And this resolution must be forthwith put in practice, and continued to our lives end, for otherwise we but mock God, and deceive our own souls.

The truth of Faith and Re∣pentance may be known by these notes; viz.

• 1. If our faith be directed upon the right object, which is Christ alone.
• 2. If there be a hungring and thirsting after his body and blood.
• 3. If we have a constant and a serious purpose not to sin.
• 4. If there follow a change in the life. The companions of Repen∣tance are a broken and a contrite Spirit, a bitter soul, and often∣times a weeping eye; but the infallible Rule to examine our Re∣pentance, and to know whether it be true or false, is by observa∣tion of the subsequent course of our life.

Our Obedience (which is an Evangelical keeping of Gods Commandments) may be ex∣amined by the properties thereof, which are five:

• 1. It must be free, without constraint, Psal. 110.3.
• 2. Sincere, without hypocrisie, 2 Tim. 1.5.
• 3. Universal, not to some, but to all the Command∣ments, Psal. 119.6. Jam. 2.10.
• 4. Perpetual, till the hour of death, Mat. 24.13.
• 5. Personal, in regard of our personal calling, 1 Pet. 5.1.

The Reasons why we must examine our obedience, are espe∣cially these:

• 1. Disobedience is as the sin of Witchcraft, 1 Sam. 15.23.
• 2. Obedience is better then Sacrifice, 1 Sam. 15.22.
• 3. It is a fruit of Faith, Rom. 8.1.
• 4. By this examination we shall be moved to repent, Jer. 31.19.
• 5. Without it we cannot appear before God, Jer. 7.9.

Our love to our brethren may be exa∣mined by these signs:

• 1. If we be not overcome with evil, Rom. 12.21.
• 2. If we overcome evil with goodness, Rom. 12.21.
• 3. If we can pray for him, Acts 7.60.
• 4. If we can yield to him, Gen. 13.19.
• 5. If we can conceal his infirmities, Prov. 11.12, 13.
• 6. If we can converse friendly with him, Gen. 34.4.
• 7. If we can depart sometime from our right, Gen. 13.10.
• 8. If when we may, we avenge not our selves, 2 Sam. 19.23.

The parts of Love re∣quired of all such as come to the Sacra∣ment of the Lords Supper:

• 1. Gentleness, and not without just cause to be moved to anger.
• 2. Patience and long-suffering, when just cause of anger is offered.
• 3. Goodness, not admitting envy or the like against any enemy, but loving him, and being ready to forgive him.
• 4. Tenderness, and being affected with grief at the sight of other mens miseries.
• 5. Freedom from evil thoughts against thy Neighbor, interpreting all things to the best if it may be.
• 6. Yielding, rather then contend, from something of a mans own right, as Abraham did to Lot.
• 7. Humbleness of minde, seeking reconciliation when offences have been.
• 8. Care to save a Neighbor from hurt, damage or hindrance in any thing appertaining to him.
• 9. Abstinence from private revenge, in speech or in deed, and forgiveness; whereof are three kinds,
  • 1. Of revenge, when men are content to lay aside all hatred and requital of evil.
  • 2. Of Penalty, when being wronged they are content to put the matter up, and not pro∣ceed to punishment.
  • 3. Of Judgement, when a man is willing to esteem and judge things ill done as well done, and an enemy as a friend: The first of these three is necessary before the receiving of the Lords Supper.
• 10. Bountifulness towards the Poor: Our charity may be examined by looking into our own souls, whether we have unfainedly forgiven all the world, and can chearfully, without grudging or worldly applause, receive into our compassion the distressed: Then ought we to reflect on time past, whether we have taken all advantages to exercise our charity.

Consider fur∣ther about true examination, these four things; viz.

• 1. Who must examine; viz. All, every man that can.
• 2. What must be examined; viz. our selves, and therein
  • Our sins, all, every one of them.
  • Our graces,
    • What we have attain∣ed to.
    • How we have increased them.
• 3. The maner how we must examine our selves; viz. by the golden Rule of Gods word.
• 4. The time when we must examine our selves, and that is fourfold; viz.
  • 1. Every night and morning, Psal. 4.
  • 2. In time of Gods Judgements.
  • 3. Upon our death-beds.
  • 4. Before the Sacrament.

There are three sorts of exami∣ners; viz.

• 1. Some who examine themselves by themselves, following their own rea∣son, ways and humors, who an hour or a day before the Sacrament, or in the very time of receiving, think of their sins.
• 2. Some examine themselves by others, and if they finde themselves better then any, think themselves best of all, at least good enough; these pe∣rish by their own conceit.
• 3. Others who impartially examine themselves by the Rule of Gods Word, and onely these indeed are the true examiners.

Reasons to enforce exa∣mination be∣fore we re∣ceive the Lords Supper:

• 1. Without this examination we can never repent and so be saved, Rev. 2.5.
• 2. Otherwise we eat and drink unworthily, and are guilty of the body and blood of Christ, 1 Cor. 11.27, 28.
• 3. Without it we eat and drink our own damnation, being not right∣ly prepared.
• 4. Because otherwise we are unfit to perform any service to God as acceptable to him.

From this right examination en∣joyned us before our approach to the Lords Table, we are taught,

• 1. That children are not capable of this Sacrament, 1 Cor. 11.28.
• 2. That ignorant persons must not approach to this Table, 1 Cor. 11.24.
• 3. That mad people are not to be admitted to this feast, 1 Sam. 21.15.
• 4. That such as intend to live in their sins, must not dare to ap∣proach unto this Communion, 1 Cor. 11.27.
• 5. That such as do not try themselves cannot come.
• 6. That such as do try themselves, must come after tryal, and may come with much comfort.

The ma∣ner how we must be dis∣posed in the acti∣on of re∣ceiving; viz.

• 1. When we see the Minister take bread and wine, we must consider the action of God, whereby he sent Christ to work our Redemption.
• 2. When we see the bread bro∣ken, and the wine poured out, we must consider
  • 1. The bitter Passion of Christ for us in suffering.
  • 2. Gods infinite love to us, who sent Christ to redeem us his enemies.
  • 3. Gods wrath towards us for our sins, which nothing could satisfie but the death of Christ.
  • 4. We must detest those sins of ours, which caused Christ thus to suffer.
• 3. When the Minister distributeth bread and wine, we must consider, that as it is truly offered unto us by man, so Christ is truly offered unto us by God.
• 4. In receiving the bread and wine, we must apprehend Christ by faith.
• 5. In eating that bread and drinking that wine, we must apply Christ par∣ticularly to our selves, and be perswaded, that as bread and wine is made the nourishment of our body, so Christs body and blood is made the nourishment of our souls.

Again, consi∣der these in∣ward actions in the time of receiving the Lords Supper; viz.

• 1. We must remember the Passion of Christ, with the circumstances, torments and vertue thereof: This remembrance must be
  • 1. Humble, to debase us for what we had deserved.
  • 2. Effectual in us toward God, our selves and our Brethren.
  • 3. Perpetual, not at the present time onely.
  • 4. Thankful, to magnifie the mercy of God.
• 2. We must give thanks to God for sending Christ to work out our Redemption, 1 Cor. 15.57. that is, we must thank him by obeying him in keeping his commandments, and not by word onely.

• 3. There must be a discerning of the Lords bo∣dy; that is,
  • 1. To consider of the bread and wine, not as things common, as they were before, but as consecrated to a holy use.
  • 2. We must come hereunto as unto mystical meat, not as to carnal.
  • 3. We must feed on Christ by faith, as verily as we eat the visible Signs with our bodily mouthes.
• 4. There must be an Annunciation of the death of Christ, that is, a shew∣ing forth of the Lords death, 1 Cor. 11.26.

This duty of shewing forth the Lords death is twofold:

• 1. Partly inward, consisting in the inward application and godly meditation of
  • 1. The wrath & justice of God against sin.
  • 2. The greatness of sin, which nothing could do away but Christs death.
  • 3. The mercy and love of Christ in dying for us.
• 2. Partly outward, in outward celebration and publike declaration, Rom. 10.10.

After we have re∣ceived the Lords Supper, we must labor

• 1. To feel in our selves the hatred & death of sin, and the entrance of grace.
• 2. To perform that in our life following, which we promised in our pre∣paration.
• 3. To meditate where we have, and what we have done; which seals a blessing or a curse.
• 4. To think every day of the mercy of Christ, and daily to render thanks and praise for it; which thanksgiving must not be onely in words, but in every action of our life. Psalms proper for thanksgiving are the 8, 23, 66, 103.
• 5. To express our charity by Alms-giving to the Poor.
• 6. To use all care and caution not to fall into our old sins, lest the latter end be worse then the beginning; and that not onely for the present, but ever after we renew our faith and repentance.

Praise and thanksgiving is required as ne∣cessary, and as a special duty to God, when we have tasted of his bounty and loving kindeness, and especially for Spiritual bles∣sings:

• 1. Because it is the will and pleasure of God, who is so good unto us, as to require it of us, who can give him nothing else; and this reason the Apostle gives, 1 Thess. 5.17, 18.
• 2. Because of all Sacrifices, this of praise and thanksgiving is the chief and principal, as well in respect of the enduring and continuance of it, as in respect of the use and end of it. It was in Paradice before the Fall, it was before the Flood, it was before the Law, under the Law, under the Gospel, and shall continue for ever: It is performed of Men and Angels, in heaven and earth, it shall never end, no not when other exercises of our Religion shall cease, Rev. 5.13. & 11.17.
• 3. Because it is not onely the end of the other works of Religion, but also the end of the works of God: It is the end of our Ele∣ction, Eph. 1.5, 6. of our Creation, Prov. 16.4. of our Redem∣ption, Luke 1.68, 74, 75. Eph. 1.3, 7. of our Justification, 1 Cor. 1.31. It is the end of our Sanctification, of our Salvation, and of our Glorification, to give all praise, all power, all honor and glory to him that sitteth upon the Throne, and to the Lamb for ever∣more.
• 4. The worthiness and excellency of this exercise is manifestly proved by the unwillingness and untowardness of our corrupt Nature to perform it; we are ready enough to pray for the gift, not so ready to praise the giver; fervent in asking, cold in thanks∣giving.

The impedi∣ments to be remo∣ved, and the means to be used that we may rightly discern the Lords body in receiving it, are these; viz.

• 1. Carnal and natural weak∣ness in the minde: The Remedies whereof
  • 1. Endeavor to get out of our natural state of life.
  • 2. Earnest endeavor for the Spirit of God.
  • 3. Frequent and fervent Prayer.
• 2. Ignorance; the Remedies whereof are
  • 1. A serious consideration of Gods Judgements against it, 2 Thess. 1.8.
  • 2. To search the Scriptures, & to be conversant therein.
  • 3. To have recourse to godly Ministers.
• 3. Hardness of heart; the Remedies whereof are
  • 1. To avoid the occasions, as custom in sin, carnal security, contempt of the word, and the like.
  • 2. To let the word have admittance to us, to enter and take place in us.
  • 3. We must pray unto Almighty God to soften our hearts.
  • 4. We must take heed of the slights of Satan, and of the deceitfulness of sin betimes.
• 4. An unregenerate Will; the Reme∣dies whereof are
  • 1. To deny & renounce our selves with all we have.
  • 2. To call often upon God with fervency, to guide us by his Spirit, as we may be able to resist our lusts.
• 5. We must shake off the custom of sinning, the sin of unbelief and im∣penitency, carnal wisdom, presumption of our own knowledge, pride and vain-glory, forgetfulness of God and his word, and such like.

If there∣fore we would come wor∣thily to the Supper of the Lord,

• 1. We must (as hath been said) try our selves by the Law of God, where∣by cometh the knowledge of sin, Rom. 3.20. & 7.7.
• 2. We must labor to understand and believe the common corruption of all mankinde, standing partly in Original sin, and partly in the fruits thereof, Rom. 3.9.
• 3. We must feel the curse of everlasting death due to us, Gal. 3.10.
• 4. We must learn what Covenant God hath made with us touching Grace and Mercy, that we may be raised up to comfort in the Son of God our Redeemer.
• 5. We must fervently desire to be made partakers of the Lords Supper, and feel how much we stand in need of it.
• 6. We must consider the correspondent proportion between the Signs and the thing signified.

Unworthiness in receiving the Lords Sup∣per is two∣fold; viz.

• 1. Of an evil Conscience; as when a man lives in any sin against his conscience: Take heed of this, for it is proper to the Repro∣bate.
• 2. Of infirmity; as when a man truly repents and believes, and makes conscience of every good duty, but yet sees and feels wants in them all, and in regard whereof himself unfit for the Sup∣per; but this may not justly hinder from coming to this Sacra∣ment.

So that there are two sorts of men who receive unworthily; viz.

• 1. Those that are not yet in Christ.
• 2. Those that are within the Covenant, but yet come remissly and negligently.

The wicked receive in the Lords Supper,

• 1. The bare Signs onely, as bread and wine.
• 2. Those Signs to their condemnation, or they eat their own con∣demnation; that is, through incredulity and abusing of the Sa∣crament to be abalienated, and repelled from Christ and all his benefits, and so to draw upon themselves temporal and everlast∣ing punishments, except they repent.

The wicked in the use of the Sacrament receive no∣thing beside their own condemnation, but the bare Signs onely, and that for these Reasons:

• 1. Because the benefits of Christ are received onely in the right use of the Sacrament.
• 2. Unto whom nothing is promised in the word, to him the Sacraments seal nothing.
• 3. Spiritual things are received by faith, which the wicked have not.
• 4. To be wicked, and to receive the Sacrament truly and intirely, implieth a contradiction.

The causes for which the wic∣ked are said to eat unto them∣selves damna∣tion; viz.

• 1. Because they prophane the Signs, and consequently the thing signi∣fied, by laying hold on those things which were not instituted for them, but for the Disciples of Christ.
• 2. Because they prophane the Covenant and Testament of God, by taking to themselves the Signs and Tokens of the Covenant, and so would make him the Father of the wicked.
• 3. Because they tread under foot the blood of Christ, by not receiving his benefits by faith, when as they profess they do, and so mock God.
• 4. Because they condemn themselves by their own judgement, for they accept of this Doctrine, yet are conscious to themselves that they are hypocrites, and so condemn themselves.

All deadness and hardness of heart must not keep us from the Lords Table; for it is twofold; viz.

• 1. Sensible, which is in Gods children, which they be∣wail; this may not discourage the Communicant from approaching the Table.
• 2. Insensible, which is a great and dangerous Judgement, and one proper to the Reprobate.

They onely are to be admit∣ted to the Supper of the Lord, who by their confession and life profess faith and repen∣tance; and the Reason is,

• 1. Because the Church should prophane Gods Cove∣nant, if it should admit unbelievers and men im∣penitent; for he that doth a thing, and he that consenteth to it, are both guilty.
• 2. Because if such should be admitted, the Church should stir up the anger of God against her self, as of whom wittingly and willingly this should be committed.

The Supper of the Lord is often to be celebrated, for these Reasons; viz.

• 1. Because of the words of institution.
• 2. Because in respect of the end and purpose of the institution, for it must be done in remembrance of Christ.

The Sacrament of the Lords Supper is not to be omitted, when it is admini∣stred in the Congregation whereof we are members; for they were to be cut off from the people, who neglected the Passover, but this Sacrament is greater then it, in two respects; viz.

• 1. This Sacrament is more clear, because it doth more lively represent Christ exhi∣bited in the flesh, but the Passover onely represented Christ which was to come.
• 2. Because the mercy we are now to remem∣ber, is greater then that of the Passover, the one being our Redemption from Sin and Hell, the other our deliverance out of Egypt; though that was not all.

The resemblances between the Passover, and the Supper of the Lord; viz.

• 1. As one is called the Lords Passover, Exod. 12.12. so this is cal∣led the Lords Supper, 1 Cor. 11.20.
• 2. God calleth the Lamb the Paschal Lamb, because the Angel in the common destruction passed over the houses of the Israelites; so Christ calleth the Bread by the name of his body that was bro∣ken for us, Luke 22.19.

• 3. In the Passover the Lord saith, This shall be for a memorial, Exod. 12.14. so Christ saith, Do this in remembrance of me, Luke 22.19.
• 4. God saith of the Lamb, Take ye, Exod. 12.5. Christ saith of the Bread, Take ye, Mat. 26.26.
• 5. God saith of the Paschal Lamb, Eat ye, Exod. 12.11. Christ saith of the Bread, Eat ye; of the Wine, Drink ye, &c.

Christ would at the last Supper of the Passover, insti∣tute this his Supper, for these Reasons:

• 1. That now an end was made of all the old Sacrifices, and he did substitute a new Sacrament which should succeed and be observed, that Paschal Sacrament being abolished.
• 2. That the same thing might be signified, difference of time onely excepted; the one signifying Christ to come and to be sacrificed, the other come and sacrificed.
• 3. That he might stir up in his Disciples and in us greater attention, and marking of the cause for which he did institute it, doing nothing before his death, but what was of most weight and mo∣ment.

The absur∣dities fol∣lowing up∣on, and Reasons a∣gainst Po∣pish Tran∣substantia∣tion of the bread into the body of Christ in the Supper of the Lord; some wher∣of are also against Consub∣stantiation:

• 1. If the bread and wine be turned into the very body and blood of Christ, then shall be no Signs in the holy Supper, and then no Sacra∣ment, for Sacraments cannot be without visible Signs. Thus it over∣throweth the Sacrament consisting of two parts, a visible Sign, and an invisible Grace signified: but if bread were really the body of Christ, then there could be no outward Sign to represent the in∣ward Grace.
• 2. Christs blood should be seperated from his body, which can never be.
• 3. The body of Christ should be infinite, and therefore he should not be a very man, nor truly ascended; for by making the body of Christ to be in more places then one at the same time, the nature of a true body is destroyed.
• 4. That then the wicked and hypocrites (as well as the godly) coming to the Supper, should then receive Christ, and be indeed partakers of the body and blood of Christ, yea irrational creatures, which is hor∣rible Blasphemy to imagine and determine.
• 5. It maketh two Christs, one that giveth, another that is given; one at the Table, another in the mouthes and stomacks of the Disciples.
• 6. The Apostle calleth it Bread oftentimes, even after consecration, 1 Cor. 10.16. & 11.26, 27, 28. and Christ instituted this Supper before he was crucified.
• 7. If the body and blood of Christ had been really in the bread and wine, Christ should have eaten himself, even his own body, and drank his own blood, and have given his dead body with his living hands.
• 8. This communion is common to the Fathers and us, but the Fathers could not communicate any otherwise with Christ, then by faith in the Word and Old Sacraments.
• 9. Christ is ascended really with his body into heaven, which must con∣tain him until his coming again, Acts 3.21. & 1.11. John 16.28. Matth. 26.11.

The great & wide difference between the Lords Supper and the Popish bla∣sphemous idolatrous Mass:

• 1. The Supper of the Lord testifies to us that we have perfect for∣giveness of all our sins for that onely Sacrifice of Christ, which himself once fully wrought on the cross, Heb. 7.27. But in the Mass it is denyed that the quick and the dead have remission of sins for the onely Passion of Christ, except also Christ be daily offered for them by their Sacrificers.
• 2. The Supper of the Lord testifies also that we by the Holy Ghost

• are grafted into Christ, who now according to his humane Nature is onely in heaven at the right hand of his Father, Heb. 1.3. and there will be worshipped of us, John 4.21, 22, 23. But the Mass teacheth that Christ is bodily under the forms of bread and wine, and therefore (say they) is to be worshipped in them: So that the very foundation of the Mass is nothing else then an utter denyal of that onely Sacrifice and Passion of Christ Jesus, and an accursed Idolatry.
• 3. The Popish Mass changeth, or rather abolished the Rite instituted by Christ, for it taketh away the cup from the people, and most presum∣ptuously addeth many toys.
• 4. The Mass transformeth the Sign into the thing signified, for it denyeth that there is any bread or wine remaining.
• 5. In the Mass the Papists make other gifts to be, then which are found in the Word and Sacrament, or in the Promise annexed unto them; as Merit even by the work it self wrought, Remission of sins for the dead, and healing of Men, Oxen, Swine and Cattel diseased.
• 6. The Mass is repugnant to Christs Priesthood; because he is onely the High Priest who hath power to offer himself: yet his Unholiness the Pope, with his companions, most impudently pulleth this honor to himself.
• 7. The Mass is repugnant to the Doctrine of Grace and Justification, which teacheth, That in this life onely is the time of obtaining favor by faith alone, for the onely Merit of Christ; but the Papists neglecting faith, and rejecting Christs Merit, have substituted in place thereof this Idolatrous Mass.
• 8. The Mass most ridiculously imagineth that Christs body doth descend into our bodies, and there remaineth so long as the forms of bread and wine remain; but the Supper teacheth us, That we are made members of Christ by the Holy Ghost, and ingrafted into him.

Bread is called the Lords bo∣dy, and wine his blood, for these Reasons:

• 1. That all the faithful may acknowledge the dignity of this Sacra∣ment.
• 2. That we remain not in the outward bread and wine, but be intent upon the thing signified.
• 3. That we may come with the greater devotion to this Sacra∣ment.
• 4. That we may be most firmly assured, That as outwardly we are partakers of bread and wine; so inwardly we are partakers of Christ and his benefits.

Rules to be ob∣served, that we may in receiving the bread & wine, rightly discern the Lords body:

• 1. Take every thing in its own nature and kinde; do not with Papists take the Sign for the thing signified, nor the earthly thing for the heavenly.
• 2. Use every one of them in the maner appointed by Christ, and with such reverence as is due unto them.
• 3. Use them to their right ends; as
  • 1. A commemoration of Christs death.
  • 2. For a nearer communion with Christ.

The difference between the Lords Supper and Baptism:

• 1. In Ceremonies and Rites.
• 2. In the circumstances of the institution and use, or in the significa∣tion of the Ceremonies; for Baptism is a Sign of the Covenant entred and made between God and the faithful, the Supper is a Sign of the continuing of that Covenant: The same thing, that is, washing away of sins by the blood of Christ, is sealed both in Baptism and the Supper, but the maner of sealing is diverse, and the one is but once, the other often.

• 3. In Baptism is required confession of faith and repentance in the elder sort newly converted; in Infants it is sufficient, if they be born in the Church: but in the Supper is added a further condition of examining himself, and of remembring the Lords death.

It is not absolutely necessary (as some su∣perstitiously suppose) to come fasting to this Sacrament, and that for these Reasons; viz.

• 1. Because the Paschal Lamb was not so eaten.
• 2. Because Christ did it after Supper.
• 3. Because in the Primitive Church many places observed Christs time to communicate, at the evening, especially at Easter and Whitsontide.
• 4. Because some are so weak, that they cannot stay so long fasting.
• 5. Because many abstained in superstition, as thinking they eat the very body, and drink the very blood of Christ.
• 6. Because our preparation standeth rather in the purifying of the heart, then purging of the stomack.

The ends of the Lords Supper:

• 1. That it might be a confirmation of our faith, that is, a most certain testification of our communion with Christ.
• 2. That it might be a publike distinction or mark, discerning the Church from all other Nations and Sects, for the Lord appointed it for his Di∣sciples, and not for others.
• 3. That it might be our testification to Christ and the whole Church; which is, a publike confession of our faith, and a solemn binding of our selves to thankfulness, and the celebration of this benefit.
• 4. That it might be a Bond of the Churches Assemblies and Meetings.
• 5. That it might be a Bond of mutual love and dilection; for it testifieth that all are made the members of Christ under one Head.

Lastly, remember that the right and lawful use of this holy Supper consisteth in these three things espe∣cially:

• 1. When the Rites and Ceremonies instituted by Christ, are retained and observed.
• 2. When the Rites are observed of those persons for whom Christ did institute them; not for his enemies, but his Disciples, which are the faithful.
• 3. When the Supper is received for the right end, which chiefly is the commemoration of the Lords death.

History tells us, That Victor the Third, Bishop of Rome, was poysoned by his Sub-deacon when he took the Cup; and Henry the Seventh, Emperor of Luxel∣burge, was also poysoned in receiving the Bread at the hands of a Monk: I hope the blasphemous Idolaters of Rome will not presume to say, That that Wine which Pope Victor drank, and that Bread which the Emperor did eat, was the very Body and the very Blood of Christ. Again, they who eat Christ in the Lords Supper, as the Fathers before his Incarnation, did eat him in Manna and the Paschal Lamb, cannot be said to eat Christ corporally, for at that time he was not born; now all the faithful eat Christ in the Lords Supper, as the Fathers before his Incarna∣tion did eat him in Manna and the Paschal Lamb, 1 Cor. 20.3, 4. therefore the faithful can no way be said to eat Christ corporally: yet we hold, that the faith∣ful in the Supper do truly receive and eat, but by the Spirit and by Faith, the very true Body of Christ the which was crucified for us, and so far forth as it was deli∣vered up for us; and that they drink his Blood which was shed for us for the Remission of sins, and that indeed the Body is present and the Blood is present, but unto the Spirit and unto the inward man: for unto the Spirit, all things which he receiveth by faith, are in truth present according to that, That Christ dwelleth in our hearts by faith: And no distance of place can effect, that the things we re∣ceive

by faith should be absent from us; even as the Sun cannot properly be said to be absent from the eyes of which it is perceived.

This is the Bread of life, this is the way Our blessed Savior doth himself convey Into our hungry Souls, when he combines His Grace unto the Elemental Signs. Make room then, purge thy Soul of every sin, That so the King of Glory may come in With Angels food: Alas, they, when they fell, Fell without it to our just portion, Hell! Feed, but with faith, remember what it cost, Without thy wedding garment thou art lost.

CHAP. III.

§. 1. Prayer.

TRue Prayer may briefly be decribed to be that which is poured out from the heart (the Holy Ghost stirring it) unto God, with this confidence upon the true perswasion of Gods love towards us, That we shall be heard for Christ the Mediators sake: And it hath the chief place among Good Works, yielding us the greatest testimony of our Salvation, by enabling us to perform other good Duties. Or thus; Prayer is a Petition joyned with an ar∣dent and earnest desire, whether uttered in words or not uttered, whereby we ask of the true God revealed in his Word, those things which he hath commanded to be asked of him; proceeding from an acknowledgement of our necessity and misery, with humility, repentance, and confession of our own unworthiness, made in true conversion unto God, and in a confidence and sure trust in Gods Promises, for Christs sake our Mediator.

For the right understanding of which Promises, this Rule must be remembred, That the Promises of God are not made directly to the work of Prayer, but to the person that prayeth; and yet not to him simply, as he doth this good action of Prayer, but as he is in Christ, for whose Merits sake the Promise is accomplished: whereby it is most evident, That our Prayer is not the cause of the blessings we re∣ceive from God, but onely a way and instrument in and by which God conveyeth his blessings unto his children, in whom is required in Prayer a special particular faith to apply to themselves the Promise of God concerning that thing which they ask in Prayer; which special faith we can never bring with us in Prayer, unless we have a special saving faith, whereby we believe our reconciliation with God in Christ. So that the unfained desire of a touched heart, is a Prayer in acceptance before God, though knowledge, memory and utterance to frame and conceive a form of Prayer in words be wanting, Psal. 10.17. for Prayer is not a work of the memory, or a work of the wit, but the work of a sanctified heart, it is the work of Gods Spirit; the very essence whereof consisteth in making known the inward desires, 1 Sam. 1.15. Psal. 62.8. always in the mediation of Christ, by reason of the infinite Majesty of God, and sinfulness of the creature, with awful fear and inward reverence, mani∣fested with seemly words (if it be oral Prayer) befitting our matter, not over-curious, nor careless, with reverent, Psal. 95.2, 6. and humble gesture, Ezra 9.5, 6. to express which, kneeling is most proper; Paul useth it, Eph. 3.14. Acts 2.30. if we cannot conveniently kneel, then stand; so did the poor humble Publican when he prayed,

Luke 18.13. other gestures when no necessity requireth, argue little reverence, less humility: we must also come in assurance of faith to be heard and accepted, Heb. 10.22. Jam. 1.6. which is strengthned by meditation on the Promises concerning such things as we pray for, 2 Sam. 7.27, 28. which full assurance, as a lusty gale of wind, carrieth our Prayers with full fail to heaven, the desired Haven; wavering and doubting, like opposite uncertain winds, carry them to some other place, and so they return with∣out speeding.

The supplicant must also be lowly in minde, and holy in life, Isa. 1.15. the blinde man knew God heard not impenitents, Joh. 9.31. he must have a true understanding, sense, and earnest desire of what he prays for in sincerity of heart, and fervency of spirit, Jam. 5.16. for Prayer ascends no higher then faith and fervor of Spirit carry it: Yet notwithstanding which earnestness and fervency in Prayer, it may be no true Prayer, as the wicked mans prayer made in his extremity, which is termed but howling, Hosea 7.14. So a thief is earnest with a Judge to spare him, but this is but carnal earnestness.

Thus God takes our prayers by weight, not by number, not by labor, not by earnestness, which is a thing that may come from the flesh, but if it come from his Spirit, he accepts it, and then though we may have a secret answer to our prayers, yet may we wait long before the thing it self be given us, but then God continues a secret strength to us, that we may wait and hold out; yea, though we never have any request in this world granted, yet we must think this sufficient, that we can and do pray unto God; for by whose Grace have we alway continued in prayer, but by the gift and Grace of God? God indeed answers some sooner, some later, some he answers quickly, and some he defers longer; but importunity will prevail with him, so as thou shalt have Christ, and after thou hast him, thou must look to the Privi∣ledges thou hast by him; onely remembring as the priviledges thou hast by him, so the condition of after-obedience: For Prayer is the means which God hath sancti∣fied to unlock the closet of his Graces; and he being the Fountain of all Blessings, if we use not Prayer aright, it may be truly said to us, as the woman of Samaria spoke, Joh. 4.11. Thou hast nothing to draw with, and the well is deep, from whence therefore canst thou have that living water? yea, what the Lord did miraculously to Stephen, when he opened the heavens, and shewed himself to the outward view, that he doth ordinarily to the Saints in prayer, he shews himself to their mindes and inward affections.

Touching the time of Prayer, if it be the secret and lifting up of the heart to God (called Ejaculation) then pray continually, pray without ceasing, Eph. 6. but if it be a set and solemn prayer, either in private or in the Congregation, the Word of God appoints no precise hour for this kinde, because now there is no difference be∣tween time and time, in regard of Conscience, for performing the worship of God and the duties of Religion, the Lords-day onely excepted. In the New Testament the distinction of days and hours is taken away; Paul was afraid of the Galatians, because they made difference of days, times, moneths and years, in respect of ho∣liness and Religion, Gal. 4. And as touching the place of Prayer in regard of Con∣science, Holiness and Religion, all places are equal and alike in the New Testament, since the coming of Christ; the house or field is holy as the Church, and if we pray in either of them as we ought, our prayer is as acceptable to God, as that which is made in the Church: for now the days are come foretold by the Prophet, Mal. 1.11. which Paul expounds, 1 Tim. 2.8. yet nevertheless, for order, decency and quietness sake, publike prayer is to be made in publike places, as Churches and Chappels appoint∣ed for that use. But undenyable it is, that all places are alike in respect of Gods pre∣sence and of his hearing, for he is Omnipresent, wheresoever a man hath occasion to pray, there God is; which concerns them to consider, who make the Church a more holy place for prayer then other-where, and therefore reserve all or most of their prayers till they come thither, forgetting that wheresover two or three of the faithful are gathered together, there God is in the midst of them: for now difference

of place in respect of Gods presence is taken away: God is as well in the field and in the private house, as in the Church: and yet Churches are ordained and used in a godly policy, because a Congregation may more conveniently there meet to their mutual edification, in the publike exercise of the Word and Prayer; other∣wise private houses were as good places for Gods worship as Churches, if they were decent and convenient for edification, for now in all places men may lift up pure hands unto God, 1 Tim. 2.8. where it plainly appears, That after the coming of Christ (by whom the partition wall was broken down, and both made one people to God) all places were sanctified for prayer, so as under the Gospel no one place is more holy then another; yet it being Gods will to be worshipped publikely, needful it is that there should be places fit for that purpose. Thus the Corinthians had one place to worship God in, 1 Cor. 11.20. though certain of the Inhabitants of Philippi went out to a Rivers side to pray on the Sabbath day, Acts 16.13. but that was in time of persecution.

The Father, Son and Holy Ghost is to be prayed unto; we may pray unto the whole Trinity, but more properly unto the first person, God the Father, in the Name of God the Son, by the assistance of God the Holy Ghost: So we pray unto the whole Trinity, yet as the first person is the Fountain of the Deity, we pray the Fa∣ther by the Son through the Holy Ghost; nor is it strange that we pray unto Christ, for whose sake onely we are heard in our prayers, for we pray unto him as he is the second person; we have our prayers heard through him as he is our Mediator, thus distinguishing his person from his office.

Prayer in general is twofold:

• 1. Publike, wherein words must be always used in a plain, known, distinct voyce.
• 2. Private, wherein the voyce is profitable, but not simply necessary.

Two Rules of gesture in publike Prayer:

• 1. It must alway be comely, modest, decent and uniform.
• 2. It must serve as much as may be to express the inward sincerity of the heart without hypocrisie.

Again, there is a twofold Prayer:

• 1. One that is the voyce of our own spirit.
• 2. Another that is the voyce of Gods Spirit in us; that is, when the Holy Ghost hath so sanctified the heart, when he hath put it into such a holy frame of Grace, that the heart comes to speak as it is quickned, acted and moved from Gods Spirit.

This Spirit of Adoption makes us

• 1. Earnest and fervent in prayer.
• 2. Bold and confident (to God as to a Father) so that we may know the voyce of Gods Spirit in our prayers, by our boldness to, and confidence in him; for wicked men come to God as to a stranger, the Saints as to a friend.

Prayer is one part of that holy wor∣ship of God, cal∣led Invocation, whereof there are four parts:

• 1. Supplication, when we intreat God to remove some evil from us.
• 2. Prayer, whereby we beg at the hands of God the gift of some good thing unto us.
• 3. Intercession, when as we intreat the Lord to grant some good thing unto our brethren, or to remove some evil from them.
• 4. Thanksgiving, whereby we give laud and thanks to God for blessings received either by our selves or by our brethren.

The distincti∣ons of Prayer in regard of the maner thereof; viz.

• 1. Mental, which is an opening inwardly of the desires of a mans heart to God, without any outward manifestation of the same by word, Neh. 2.4. Exod. 14.15. 1 Sam. 1.13.
• 2. Vocal, and is that which is uttered with words, 1 Kings 8.23.
• 3. Sudden, when upon some sudden occasion present, the heart is in∣stantly lift up unto God, whether by sighs or words; they are called

• Ejaculations of the heart, and argue a holy familiarity with God, yea a heavenly minde.
• 4. Composed, when a Christian setteth himself to make some solemn prayer unto God, whether it be in the Church, family, closet, field, or any other place, Dan. 6.10. to this kinde of Prayer, preparation before∣hand is very needful, Eccl. 5.2.
• 5. Conceived, being that which he who uttereth the prayer, inventeth and conceiveth himself; which is very expedient and needful, for these Reasons:
  • 1. It manifesteth the gift and power of the Spirit, who can give both matter and ma∣ner, words and affections, who can suggest what to pray, and how to pray.
  • 2. Every day we have new wants, new as∣saults, new sins, and our petitions must be made according to our present wants, our supplications according to our particular assaults, and our confession according to our several sins.
  • 3. As God daily continueth and reneweth old blessings, so also he addeth new to them.
• 6. Prescribed, when a set constant form is laid down before-hand, and either conned by heart or read: This is a good help to weak Christians, if they endeavor to pray with the Spirit and with understanding.
• 7. Publike, when an Assembly of Saints publikely with one joynt-consent, call upon God by the mouth of the Minister, Joel 2.16, 17. Neh. 8.1, 6.
• For the maner of which publike prayer, two things are very requisite; viz.
  • 1. Unanimity, respecting the heart and affections, for which an audible and intelligible voyce is ne∣cessary.
  • 2. Uniformity, respecting the outward reverent car∣riage, and humble gesture in prayer.
• 8. Private, which is made by one alone, or by some few together, 2 Kings 4.33. Luke 9.28. Acts 10.30. This especially belongeth to the Master of a Family.
• 9. Secret, which is made by one alone, none being present but God and he that prayeth: This may be in a close chamber or closet, Mat. 6.6. or on a desolate Mountain, Mark 1.35. or in a secret field, Gen. 24.63. or on any house top. Acts 10.9. or in any other place, 1 Tim. 2.8.
• 10. Extraordinary, which after an extraordinary maner, even above our usual custom, is poured out before God, consisting partly in ardency of affection, as in Christ, Luke 22.44. Heb. 5.7. in Moses, Exod. 32.32. and in the King of Nineveh, Jonah 3.8. and partly in continuance of time, as Jacob a whole night, Gen. 32.24. so did David, 2 Sam. 12.16. and Christ, Luke 6.12. Moses a whole day, Exod. 17.12. so did Joshua and the Elders of Israel, Josh. 7.6.

We must pray

• 1. For the glory of God, always, and that without any limitation or condition.
• 2. For our own good:
  • 1. The salvation of Soul, and that without any condition.
  • 2. In this present life, but with this condition, so far forth as it may stand with Gods glory, and be for our own good.

The condi∣tions and circumstan∣ces of true prayer; viz.

• 1. A direction of it unto the true God, and him onely.
• 2. In the mediation of Christ; not without a Mediator, as Pagans, nor in the name of any other Mediator, as Papists.
• 3. The knowledge of Gods Commandment in requiring us to pray, else we doubt of being heard.
• 4. The knowledge of those things which are to be asked, else we mock God.

• 5. A true ardent desire of those things which are to be asked, else we are hypocrites.
• 6. A thorough sense and feeling of our own wants, else we pray not at all.
• 7. Lowliness of minde, self-denyal, impartially weighing our own baseness: Humiliation; that is, true Repentance,
  • 1. Because God oweth us nothing.
  • 2. We are his enemies before our conversion.
• 8. A considence and full perswasion of being heard for the Mediators sake, Heb. 10.22. To this purpose meditate on the Promises.
• 9. In fear; before prayer meditating on the excellency and glory of God, in prayer holding our hearts close with God that they wander not.
• 10. With seemly words befitting the matter, not strained nor careless.
• 11. With reverent, submiss and humble gesture.
• 12. In holiness of life; for the prayer of a righteous man availeth much, Jam. 5.6. yea the prayer of a faithful man is more forcible then the power of a whole Army; witness Moses against Amalek, Exo. 17.11.
• 13. In sincerity of heart, and with fervency of Spirit, even an hungring, thirsting and longing desire.

Other conditions in an ac∣ceptable Prayer to be obser∣ved; viz.

• 1. We must ask while the time of Grace and Mercy remaineth; for if the day of Grace be once passed, we shall be excluded with the foolish Virgins, Mat. 25.8, 9. Now the time whilest God offers mercy to us in his Word, is the acceptable time, this is the day of Grace.
• 2. We must not ask as seemeth good unto our selves, but according to Gods will, and as his word alloweth, lest we be denyed with the sons of Zebedee, for asking we know not what, Mat. 20.22.
• 3. We must not doubt of Gods granting us those things which we ask according to his will, for the wavering minded man shall receive no∣thing of God, Jam. 1.5, 6.
• 4. We must refer the time and maner of Gods accomplishing our requests to his good pleasure, lest with the Israelites we seem to limit the Holy One of Israel.

Rules to be obser∣ved, that we may conceive aright of God in Prayer:

• 1. We must not conceive him in the form of any earthly or heavenly, bo∣dily or Spiritual creature whatsoever; for thus not to conceive him, is a degree of conceiving him aright: We must not frame in our mindes any Image of God at all, as that he should be like unto man, or any other creature; but we must conceive of him both in his works as our Crea∣tor, Governor and Preserver, and also in his properties as most wise, most just, most holy, merciful, &c. Thus we may better conceive of him by his Works and Attributes, then by his Nature.
• 2. We must conceive that God is one in Substance, and three in Persons: We must not confound the Persons, nor divide the Substance, but con∣ceive of one God in three Persons, and three Persons in one and the same Godhead; so he must not be conceived absolutely, that is, out of the Trinity, but as he subsisteth in the Person of the Father, Son and Holy Ghost.
• 3. When we direct our prayers or any worship to any one Person of the Trinity, we must include the rest in the same worship; yea further, we must retain in minde the distinction and order of all the three Persons, without severing or sundring them.

The whole Trinity hath a work in this holy exercise of Prayer: For

• The Holy Ghost frameth our Requests, Rom. 8.26.
• The Son offereth them up unto the Father, Rev. 8.3.
• The Father accepteth them thus framed and offer∣ed, Rom. 8.27.

The helps of prepara∣tion to Prayer; viz.

• 1. Meditation
  • 1. Of the Majesty of God to whom we pray.
  • 2. Of the matter of our prayers, which are for
    • Temporal things.
    • Spiritual things.
    • Eternal things.
  • 3. Of our own corruption and want of Grace.
• 2. A stedfast belief to perswade our selves that there is a God, one in Essence, three in Persons, rewarding those that call upon him, and whereby we lay hold on Christ, assuring our selves of the power, goodness, mercy and bounty of God, Heb. 11.6.

Before Prayer these things are ne∣cessary:

• 1. Repentance, and after sins committed, a still renewed repentance.
• 2. Reconciliation, if need require, to our brother.
• 3. Preparation in heart and minde, as one that is to speak familiarly with God; in which preparation these things are required:
  • 1. The minde is to be emptied of all carnal and worldly thoughts.
  • 2. A consideration of the things to be asked.
  • 3. A lifting up of the heart to God.
  • 4. The heart must be touched with a reve∣rence of the Majesty of God.

The impedi∣ments to be removed be∣fore we can pray:

• 1. Pride, for God abhors the proud, Prov. 16.5. he hears them not, Job 35.12.
• 2. An absenting our selves from the word, a careless and negligent hearing the same, a deriding, scorning and contempt of it, Prov. 28.9. Zech. 7.13.
• 3. Cruelty, oppression, and unmercifulness towards the poor, Pro. 21.13.
• 4. All corrupt affections, as anger, malice, hatred, discord, wrath, envy, 1 Pet. 3.5, 6, 7.
• 5. A delight in sin, taking pleasure in it, and making a sport of wic∣kedness, Psal. 66.16.

Special Duties required in the act of Prayer:

• 1. Our prayer must be the speech of the soul and heart, not of the tongue onely, Psal. 25.1.
• 2. In the minde the right understanding of what we ask. Mat. 20.22.
• 3. In the heart,
  • 1. Reverence, in regard of Gods Majesty, Mal. 1.6.
  • 2. Humility, in regard of our own unworthines, Gē, 18.27. Ps. 51.17.
• 4. Every Petition must proceed from a lively sense of our poverty, specially in Spiritual matters, with an earnest desire to have them supplied, Acts 237.
• 5. Every Petition must proceed from a saving and a justifying faith, being fully per∣swaded in our hearts, that God both can and will grant our requests, Jam. 1.6, 7.
• 6. Every Petition must be grounded on Gods word, and not framed to the carnal conceit and fancy of mans brain, and be onely for good things, 1 Joh. 5.14.
• 7. Our Prayer must in the name, merit and mediation of Christ alone, be presented to God alone, not to Saints, Angels, the Virgin Mary, or any other creature.
• 8. We must pray by the help of the Spirit, it must be the voyce of Gods Spirit speaking in our Spirit, Rom. 8.26.
• 9. We must pray for our brethren as well as for our selves, for our enemies as well as our friends, Mat. 5.44.
• 10. Our Prayers must be without vain repetitions, much babling, and wandring thoughts.
• 11. Every Petition must be made in obedience; that is, we must have a Com∣mandment enjoyning us to ask the thing we pray for, and a Promise to assure us that it shall be granted; and yet here this Caveat must be remembred, That we leave both the time and the maner of accomplishing our requests to the good pleasure and wisdom of God.
• 12. There must be instancy in the act of Prayer, and perseverance till the thing asked be granted.
• 13. Every true Prayer must have in it some thanksgiving unto God for his be∣nefits received.

It appears from what hath been said, That in Prayer these five things are neces∣sarily to be looked into:

• 1. The affection of him that prayeth; viz. he must be sensible of his wants and sins.
• 2. The causes of Invocation, whereof Gods Command is the chiefest.
• 3. Who is to be prayed unto; viz. God onely, not Saints nor Angels.
• 4. In and through whose name and mediation we are to pray; that is, in the name and mediation of Christ onely.
• 5. What we are to pray for; viz. Blessings Temporal, Spi∣ritual, Eternal.

To the affe∣ction of him that prayeth, is required,

• 1. That he divest himself of all vain thoughts of his own worth.
• 2. That by a stedfast faith his soul be inflamed, as it were all afire to pray.
• 3. That he be truly sensible of his own wants.
• 4. That he prostrate himself before the Lord in true penitence.
• 5. That his prayer be serious and persevering.

The causes of Invoca∣tion, are

• 1. The Command of God, who hath required this service from us.
• 2. The Promise of God, for the hearing of the prayers of such as cry unto him.
• 3. The sense of our own misery and wants, with the distress of the whole Church.
• 4. Our victory over temptations.
• 5. That our heart by the use of prayer may be inflamed after the true worship of God.
• 6. The example of Christ and all the Saints, whose greatest care was to call upon God.

God onely is the true object of prayer, and is alone to be prayed unto, for these Reasons:

• 1. He onely knoweth, Jer. 17.10. whether our desires come from the heart, or onely from the teeth outward, and so knoweth whether it be true prayer or no.
• 2. He onely is every where present, Jer. 23.23. in all places, to hear the suits of all persons.
• 3. He onely is Almighty, Jer. 32.27. able to grant what suit soever we shall ask.

God onely, not Angel, Saint, nor any other Creature, is to be pray∣ed unto, and that for these Rea∣sons; viz.

• 1. We must pray to none but to whom we say, Our Father, Mat. 6.9.
• 2. In whom alone we must believe, to him alone must we pray, Rom. 10.14.
• 3. To whom alone and onely we can ascribe Omnipresence, Omnipo∣tency, Omnisciency, and the like, to him alone must we pray, 1 Tim. 2.8.
• 4. It is the Commandment of God himself, that we should serve and worship him alone, Mat. 4.10.
• 5. No creature can be helpful to any other, further then God suffereth and enableth it.
• 6. It is no sufficient ground to move us to call upon a creature, be∣cause it may be helpful, for then any unreasonable creatures might be prayed unto, which is a most unreasonable thing for any reason∣able man to do.
• 7. Difference must be made between Civil and Divine religious prayer, which is made to God alone, with assurance of faith, and perswasion of Divine Attributes in him, together with religious Adoration, which is proper to the Divine Majesty, Rev. 19.10. and to be per∣formed to no creature, neither Angel, Rev. 22.9. nor Man, Acts 10.26. But Civil prayer is that which is made onely in civil respects, request∣ing that of man, which we are perswaded he is able to help us in. This is not properly Prayer.

Christ must be prayed unto in a double respect:

• 1. As God, the giver of all good things, together with the Fa∣ther and the Holy Ghost.
• 2. As a Mediator and Intercessor, that in and through him we may be heard, that he would pray the Father for us, and that he would prefer unto him all our sighs and petitions; For he is a Priest for ever, Psal. 110.

The things to be asked in Prayer, are

• 1. Spiritual, which we are to pray for without any exception or con∣dition.
• 2. Temporal, with this condition, If it be Gods will and pleasure; so also in things Spiritual less necessary to Salvation, as Hope, Joy in the feeling of Gods mercy in distress, &c.

Though corporal and other things not simply necessary to Salvation, are not simply to be prayed for, yet conditionally, for these Reasons:

• 1. That the desire of corporal things may be an exer∣cise of our faith, and confirm our trust and confi∣dence of obtaining things Spiritual, and available to Salvation.
• 2. That we may consider and confess the providence of God, that nothing befals us by chance or fortune.

The Reasons why God would have us obtain by Prayer what he hath deter∣mined to give:

• 1. That we may be kept in some fear & reverence of him.
• 2. That he may the more declare his love by hearing our complaints.
• 3. That we may be the better acquainted with his excel∣lent majesty.
• 4. That we may give him the acknowledgement of all good things.

God useth to grant our Prayers two ways:

• 1. By giving the very thing it self we ask.
• 2. By giving something answerable thereto, when not the thing it self.

God never grants some mens requests, for these Rea∣sons; viz.

• 1. Because they make their prayers, but not according to his will, either failing in the time, as did the foolish virgins, Mat. 25.11, 12. or in the thing they ask, as did the sons of Zebedee, Mat. 20.22.
• 2. Because they doubt and waver in prayer, for such shall receive no∣thing of the Lord, Jam. 1.6, 7.
• 3. Because they ask it for wrong ends, as not so much to promote Gods honor thereby, as to consume it on their own lusts, Jam. 4.5.

So God sometimes defers his answer, for these Rea∣sons:

• 1. When we ask amiss; which may be done though the heart be right, as out of mistake, or out of want of judgement, though it may be the intention be good.
• 2. When we are not fitted for mercies, yet God then tenders us in the case we are in.
• 3. To make us pray the more fervently, and to make us prize his bles∣sings the higher.
• 4. When it crosseth some other secret passage of Gods providence.
• 5. To keep us in humility, and prevent Spiritual pride; thus Paul was denyed the removing of the buffeting of Satan.

Though God knows our wants before we pray, yet ought we to pray, for we pray not to inform the Lord of our wants, but for other causes; as,

• 1. To stir up our hearts to seek unto Gods presence and favor.
• 2. To exercise our faith in the meditation of Gods Pro∣mises.
• 3. To ease our woful hearts, by pouring them out unto the Lord.
• 4. To testifie our obedience unto Gods Commandments, and our trust in his Providence, for the receiving every good thing we desire,

Our reve∣rence in prayer must shew it self

• 1. In the holy disposition of the heart and affections toward the Lord, when the minde is not carried away with by thoughts, but applieth it self wholly and onely to the present service it hath in hand.
• 2. In the comely gesture of the body, beseeming so holy an action, done to so high a Majesty.
• 3. In the humble and reverent uttering of our requests, having before∣hand well considered the things we are to utter before God.

It is necessary that the Spirit should pray, and so we pray in the Spirit, for these Reasons:

• 1. In regard of our natural estate we have no ability to pray, 2 Cor. 3.5.
• 2. In our regenerate estate we are no longer able to do any good thing, then the Spirit helpeth and assisteth us; we have still need of the present, effectual and continual work of Gods holy Spirit, Phil. 1.6.
• 3. Though we knew how to pray, yet would not our prayers be acceptable to God, except they came from his Spirit; for as God knoweth the meaning of the Spirit, so the Spirit knoweth the will of God, Rom. 8.27.

The means to pray a∣right in the Spirit:

• 1. Labor for Gods sanctifying Spirit, which is gotten by the Ministery of the word, 2 Cor. 3.8.
• 2. Having the Spirit, we must go along with him, and follow his good motions, pouring forth those desires which he suggesteth unto us, giving unto God that which is Gods, Mat. 22.
• 3. We must take heed that at any time we grieve not the holy Spirit of God, which may be done two ways,
  • 1. By quenching the good mo∣tions thereof through care∣lesness, 1 Thess. 5.19.
  • 2. By resisting the Spirit through our rebellion, Acts 7.51.

Prayer must be alway accompanied with thanksgiving; the matter whereof may be thus distinguished; viz.

• 1. In regard of the nature and kinde of benefits, and they are either
  • Good things bestowed, or Evil things removed.
• 2. In re∣gard of the qua∣lity of them; viz.
  • 1. Spiri∣tual bles∣sings; which are
    • 1. Bestowed here on earth; in the rank whereof must be ac∣counted these four:
      • 1. The ground of them, which is Election.
      • 2. The meritorious cause of them, that is, our Re∣demption; un∣der which must be comprised,
        • 1. The price of our Re∣demption, which is Christs Blood.
        • 2. The special fruits thereof, as Reconcili∣ation, Adoption, Re∣mission, Imputation of Righteousness, &c.
      • 3. The means of applying the benefits of our Election and Redemption, namely, the effectual ope∣ration of Gods Spirit, under which are comptised
        • Vocation, Regeneration, Sanctification, and such sanctifying Graces as we finde and feel in our selves wrought; as Knowledge, Faith, Hope, Love, Repen∣tance, Patience, New-Obedience, &c. toge∣ther with the blessed fruits of them, as Peace in Conscience, Joy in the Spirit, holy securi∣ty, &c.
      • 4. The means which he Spirit useth to work & encrease all these Graces are to be remembred, as
        • The Ministery of the Word and Sacraments, and other holy Ordi∣nances of God, toge∣ther with liberty of the Sabbaths, of good and faithful Ministers, of publike Assemblies and the like.
    • 2. Reserved in hea∣ven, such as eye hath not seen, nor ear heard, nor hath entred into the heart of man.
  • 2. Tem∣poral, & therein such as concern
    • 1. Mankinde in ge∣neral.
    • 2. The whole Church
    • 3. The Common∣wealth.
    • 4. Families.
    • 5. Our own persons.
• 3. In regard of the maner of bestowing them:
  • 1. Already given.
  • 2. Promised to be given.
• 4. In regard of the persons on whom they are bestowed; viz.
  • Our selves.
  • Others.

Evils removed, for which thanks is to be given, are

• Publike, Both Spiritual.
• Private, Both Temporal.

In like maner thanksgiving is

• Publike, For Good things bestowed.
• Private, For Evil things removed.

Proofs of Scri∣pture ap∣plied to particu∣lar occa∣sions of thanks∣giving; viz.

• 1. For all maner of Spiritual blessings in general, Eph. 1.3, &c.
• 2. For the Author of them all, Christ Jesus, Luke 2.13, 14.
• 3. For the outward means of working these Spiritual blessings, Coloss. 1.3, 4, &c.
• 4. For the inward efficacy of Gods Spirit, 1 Thess. 1.2, 5.
• 5. For Temporal blessings; Christ gave thanks for food, Joh. 6.11. Hannah for a childe, 1 Sam. 2.1. Jacob for riches, Gen. 32.10. and Abrahams servant for prospering his journey, Gen. 24.48.
• 6. For blessings on others; thus the Queen of Sheba praised God for his blessings on Israel, 1 Kings 10.9. and the Christian Jews for the Gospel revealed to the Gentiles, Acts 11.18.
• 7. For publike blessings concerning the Church, Col. 1.3, 6. Acts 2.47. & 4.24.
• 8. For the Commonwealth, 1 Kings 1.40. & 8.62, 66.
• 9. For general blessings on mankinde, Psal. 8.1, 6.
• 10. For blessings on ones Family; thus is Jacob thankful, Gen. 35.7.
• 11. For private blessings; Leah praised God for a son, Gen. 29.3. and He∣zekiah for his health, Isa. 38.19.
• 12. For evils removed, Exod. 15.1, &c. Psal. 124.6.
• 13. For publike Spiritual evils removed, as Idolatry in Hezekiahs time, 2 Chron. 29.30.
• 14. For private Spiritual evils prevented, 1 Sam. 25.32.
• 15. For adversity Job blessed God; and the Apostles rejoyce for suffering, Acts 5.41.
• 16. For good things promised and not enjoyed, Heb. 11.13.

Gene∣ral dire∣ctions for thanks∣giving; viz.

• 1. That we lift up our eyes unto the Author of all blessings, being perswaded that they are brought unto us by Gods good guiding Providence, and not by chance or fortune.
• 2. That we be well instructed in the ground or cause which moveth God to do the good which he doth, even his own Free-grace, Ezek. 33.19. A gift, the more free it is, the more praise-worthy.
• 3. That we take particular distinct notice of Gods blessings, and so parti∣cularly acknowledge them, and accordingly give thanks unto the Lord for them.
• 4. That we accept Gods blessings as tokens of his love and favor, and ac∣cordingly rejoyce in them, Psal. 138.2.
• 5. That we observe what God hath bestowed on us above others, and what others want that we have, Psal. 147.19, 20.
• 6. That we duly weigh how unworthy we are of the very least of Gods favors, even the least crumb we eat, or drop we drink: Thus did Jacob, Gen. 32.10.

Particular di∣rections for extraordinary and solemn thanksgiving; viz.

• 1. A day must be set apart and sanctified thereto: Thus was it in Esthers time, Esth. 9.17, &c.
• 2. Assemblies must meet together: Thus Jehoshaphat assembled the peo∣ple on a day set apart to praise God solemnly, 2 Chron. 20.26.
• 3. The solemn worship must on that day be performed to God.
• 4. The sanctification of that day must be helped by preaching the Word; which help the people of God desired and obtained in Ezra's time, Neh. 8.1, &c.

• 5. A solemn Vow and Covenant must then be made with God, to binde us more carefully and more conscionably to testifie the truth of our thankfulness, by our constant and faithful subjection to his will, 2 Chron. 15.12, &c.
• 6. Psalms of praise must then be sung: This help the Psalmist doth much press, Psal. 81.1, 2, &c.
• 7. It is meet that feasts be then made; in time of Rejoycing, the creatures may be more liberally used then at other times, but with respect to so∣briety and charity.

By prayer is love wrought four ways,

• 1. It obtaineth it, for when we cry earnestly, God will not deny us.
• 2. It brings us to communion with God, to converse and be familiar with him, which breeds love.
• 3. In prayer God shews himself; when we are much in calling upon, and praising God, he delights to shew himself to such a man, yea at such a time for the most part.
• 4. It exerciseth love; if thou wouldst be abundant in love, be fervent and frequent in prayer.

The pro∣perties of right confessi∣on of sins in prayer to God:

• 1. We must impartially confess to God, to the best of our knowledge and remembrance, our special and particular sins.
• 2. We must set out our sins in their right colours, making them appear vile and heinous as they are.
• 3. It must proceed from the heart, Jer. 31.18. hypocritical confession is no confession.
• 4. We must confess our sins with an hatred of them; for many hypocrites confess (like Judas) their particular sins, but it is of custom, without con∣science, or of passion, without remorse, or of fear, without change; whereas the sins that are in us should more grieve us, then the Judge∣ments that are upon us.
• 5. Our confession must not be extorted or enforced, but freely and wil∣lingly performed, otherwise it is not true confession.
• 6. In our confession this must be observed, That we ought not so far to dwell upon the meditation of our sins, that we forget the mercies of God, and faith in his Promises, and forgiveness of our sins.
• 7. It belongeth to us and our confession, ever to joyn prayer to God for the pardon of our sins, without which all is vain.
• 8. We ought so to confess our sins, as that we have also a full purpose to leave and forsake them; we may not think to finde mercy, so long as we continue in that for which we crave it.

The vain re∣petitions in prayer, con∣demned by our Savior Christ, Mat. 6.7. compre∣hend many abuses in the maner of prayer; viz.

• 1. Meer babling, when words are used for prayer, which contain neither requests unto God, nor giving of thanks, nor confession: Such is the use of the Ave-Maria, or the Angel Gabriels Saluta∣tion to the Virgin Mary; yea, the rehearsal of the Ten Com∣mandments and of the Creed for Prayers, is but meer babling.
• 2. Ignorance in prayer, as prayer in an unknown tongue; and thus many sin, that use the Lords Prayer, without understanding of the words.
• 3. Cold and dull praying, when the lips draw near unto God, but the heart not affected therewith.
• 4. Superstitious prayers, when as Gods worship is measured out by set numbers: This opinion takes place with our common people, for they think that God is served by the work done, if the words be said they think all is well.
• 5. Rash praying, without due preparation, when men pray onely on the sudden, by the motion of the Spirit, as they call it; too many

• are of this minde, as allowing no set form of prayer to any sort of people: but however conceived prayer be most comfortable, yet with∣out due preparation of the heart, it is most subject to vain repetitions.
• 6. All vain and superfluous speech in any maner of Invocation, wherein the heart is not affected according to the will of God.

Perseverence in prayer is grounded on Gods wise dis∣posing Provi∣dence, and is necessary to all faithful Chri∣stians, for these Reasons:

• 1. Because the Sacrifice of true prayer, is a sweet and delightsom Sa∣crifice to God, Heb. 13.15, 16.
• 2. God thus tryeth the faith and patience of his Saints, whether they can and will continue to wait upon him.
• 3. By perseverance, prayers move more earnest and fervent, but as for cold prayers, God will spew them out, Rev. 3.16.
• 4. God thus moveth his children to search their hearts, to see if they can finde any cause in them why God heareth them not, Jos. 7.6, &c.
• 5. God doth thus commend his blessings so much the more unto us; for good things much desired, oft craved, long expected, are the more welcome when they are obtained, and we moved to be the more thankful for them, Prov. 13.12.

The Signs of extraor∣dinary ar∣dency in prayer are such as these; viz.

• 1. Extraordinary distemper of the body; thus was it with Christ, Luke 22.44. and Nehemiah, Neh. 2.2.
• 2. Unusual motion of the parts of the body, as in Hannah, 1 Sam. 1.13. in Solomon, 1 Kings 8.22. in the Publican, Luke 18.13. and in Christ himself, Mark 14.35.
• 3. Deep sighing and groans, as in David, Psal. 38.9. The sighs of the Spirit are inexpressible, Rom. 8.26.
• 4. Loud crying; David roared all the day, Psal. 32.3. Christ cryed with a loud voyce, Mat. 27.46.
• 5. Often inculcating and repeating the same petition: Thus did Christ, Mat. 26.39, 42, 44. So did Daniel, Dan. 9.18, 19. This is far from babling or vain repetitions.
• 6. Tears; these Christ poured forth, Heb. 5.7. So did the sinful woman, Luke 7.38. yet tears simply in themselves are not acceptable to God, but onely as they are Signs of true Prayer, when they proceed from a broken heart and a contrite Spirit.

The faults or abuses in our prayers; viz.

• 1. When we make our prayers unto any other then God, or unto him in any other name then in Christ.
• 2. When the power or grace of God is tyed to some certain prayers, to a certain number or set form.
• 3. When God is prayed to onely with the mouth, without the heart.
• 4. When any prays unto God with a vain opinion of his own righteousness.
• 5. When any impenitent person, or that laboreth not to amend his life, prayeth.
• 6. When a man prayeth without faith.

The du∣ties re∣quired af∣ter Prayer viz.

• 1. A particular faith, whereby he that prayeth must be assured that his parti∣cular request shall be granted.
• 2. We must with patience and hope expect the fulfilling of our requests.
• 3. We must use all good means, whereby we may shun those things we pray against, or attain to these blessings and graces we pray for: we must do and practice that which we pray for, and use all lawful means that we can to obtain it.
• 4. We must take heed of fainting or growing weary, but labor to persevere and hold out; which implieth these three things; viz.
  • 1. When we cleave to Christ constantly.
  • 2. When we will take no denyal.
  • 3. When we are content to wait in prayer, and not give over.

We are bound to desire the prayers of o∣thers, for these Reasons:

• 1. For the testification of the earnestness of our desire.
• 2. To shew that we acknowledge a Communion of Saints, which perform mutual duties one to another.
• 3. We manifest a sense of our own weakness, yea much humility.
• 4. We maintain mutual love, which consisteth not onely in offering and doing kindenesses, but also in craving and accepting the like.

We are also bound to pray for others as well as our selves; Because

• 1. Therein we acknowledge God to be not onely our own Fa∣ther, but also the common Father of others, in which Christ taught us to say, Our Father.
• 2. Hereby we perform a duty of Love, one of the most principal duties that be; it is an act both of Charity and Justice, they which neglect it, sin, 1 Sam. 12.13.
• 3. There is no one thing wherein and whereby we can be more beneficial, and do more good to any, then in and by faithful and fervent prayer.

They are just∣ly to be repro∣ved who pray not for others: and they are of three sorts; viz.

• 1. Such as will take no notice of others necessities; of such complained the Church of the Jews in her captivity, Lam. 1.12. These bewray too much self-love.
• 2. Such, as who though they take notice, yet are not at all moved to any compassion; of such the Prophet Amos complaineth, Amos 6.6. These discover too great senslesness and plain inhumanity.
• 3. Such, who though they be moved, yet perform not this duty, because they think it an idle frivolous thing, nothing available and profit∣able; of such Job speaks, Job 21.15. These manifest too much distrust in God, and plain Atheism.

They are not to be prayed for whom we know our prayers can∣not help: These are

• 1. All such as are dead, for their estate is unchangeable.
• 2. They which sin against the Holy Ghost.
• 3. They concerning whom God hath given an express command and charge to the contrary, and who are expresly and appa∣rently rejected of God; for who pray for such, gainsay the revealed will of God: Thus we read not that Samuel prayed for Saul, after the Lord expresly forbade him, 2 Sam. 16.1. and thus the Lord forbade Jeremiah to pray for the people, Jer. 7.16.

Motives to pub∣like prayer.

• 1. The more publike prayer is, the more honorable and acceptable it is to God, because it is an honor to him, even when one faithfully prays unto him; and that it is the more acceptable, his promise shews, Matth. 18.28.
• 2. It is more powerful; thus to prevent a Judgement, or rather to remove it, the Prophet assembles all the people together to pray, Joel 2.16, 17. So did the King of Niniveh, Jonah 3.8.
• 3. It is a sign of communion, an outward sign whereby we manifest our selves to be of the chosen and called flock of Christ.
• 4. It is an especial means of mutual edification, for thereby we mutually stir up the zeal, and enflame the affection of one another.
• 5. The neglect of it is a note of prophaneness; from which blame Sepera∣tists and Schismaticks, though they would seem very Religious, can∣not well acquit themselves; they are not of Davids minde, who mourned when he could not come into the house of Prayer, Psal. 48.1, &c. These would too untimely seperate the Tares from the Wheat before the Harvest.

Prayer in a Family is very neces∣sary, because

• 1. A Family hath need of peculiar blessings, beside the common which in the Church are prayed for; yea, and hath received many, for which peculiar thanks is to be given.
• 2. A true Christians house (if Gods worship, a principal part whereof is Prayer, be there from time to time performed) is made Gods Church, which is a great honor unto a Family, Rom. 16.5. Phil. 4.
• 3. By prayer a Christian brings Gods blessing into his house; for where God is called upon, there is he present to bestow his blessings, as he blessed Obed-Edom and all his houshold, while the Ark was in his house, 2 Sam. 6.11.

It is very need∣ful that secret prayer be added both to publike prayer at Church, and private prayer in a Family, and that for these Reasons:

• 1. Hereby we may more freely pour out our whole hearts to God, and make known our minde.
• 2. This kinde of prayer affordeth the truest tryal of the uprightness of a mans heart; for a man may a long time continue to pray in the Church and in a Family, and his prayer be meer formal, even onely for companies sake.
• 3. This argueth great familiarity with God.
• 4. It bringeth greatest comfort to a mans heart; and they which con∣tent themselves with Church and Family-prayers, have very just cause to suspect themselves.
• 5. Such Wives, Children, Servants, and other inferiors, as live in any house under prophane Governors, that will not have prayers in their Families, may by this kinde of prayer make supply there∣of unto their own souls, for none can hinder secret prayer.

The dif∣ference betwixt praying & wish∣ing; viz.

• 1. Wishes are sudden and inconsiderate, straightway ceasing; Prayer is with deliberation, and giveth not over without speeding of the thing desired.
• 2. Wishes are without respect of the means and care of right or wrong in attaining the thing wished for; Prayer is with submission to the lawful use of the means, and care of prevailing by right onely.
• 3. Wishes are for the most part of things worldly; Prayer is chiefly for things Spiritual and heavenly, one onely Petition of six in the Lords Prayer being for things Temporal.
• 4. Wishes are sometimes for things Spiritual and heavenly, but very un∣constant, as Balaams wish, Let me dye the death of the righteous; but Prayer persevereth, like Jacob wrestling with God.

Rea∣sons to enforce us to the pra∣ctice of this du∣ty of prayer:

• 1. Prayer is one of the most principal parts of Gods worship, for herein we acknowledge him to be the Giver of all good things, the Searcher and knower of all hearts; and hereby we testifie the Faith, Hope and Con∣fidence we have in God: it is called, The calves of our lips, Hosea 14.2. because it is a Sacrifice well-pleasing to God.
• 2. By prayer we do obtain, and also continue and preserve unto our selves every good grace and blessing of God, specially such as concern eternal life; for God promiseth his Spirit to them that ask it by prayer, Luke 11.13.
• 3. The true gift and Spirit of prayer is a pledge of the Spirit of Adoption, and therefore the Spirit of prayer is called the Spirit of Grace, Zech. 1.3.
• 4. By prayer we have Spiritual communion and familiarity with God; for in preaching of the word God speaks to us, and in prayer we speak to God, and the more we pray, the nearer and greater fellowship we have with him.
• 5. It is specially commanded of God as a special means to obtain all bles∣sings, 1 Thess. 5.17.
• 6. The gracious Promises God hath made unto effectual prayer, may allure us to pray, Mat. 7.7.

• 7. Consider the efficacy, power and force of prayer, Jam. 5.16.
• 8. The excellency thereof, and the priviledge we have by it, to have free liberty to come to God.
• 9. The profit of prayer, for it hath the promise of this life, and of the life to come, Rom. 10.12.
• 10. The necessity thereof, for without it we shew our selves destitute of Grace, and so in the state of condemnation, Jam. 4.2.

Motives to prayer repeated:

• 1. Gods express charge and command; David obeyed it, Psal. 27.8. and in∣deed this of it self were fully sufficient without any other motives.
• 2. Gods worship, Prayer being the most principal, especial and proper part thereof.
• 3. The honor of God, for he is not by any thing more honored then by Prayer, by which we do acknow∣ledge him to be
  • 1. Every where present, and in every place to hear his children.
  • 2. To be the Fountain of all Blessings, therefore we give the praise thereof to God.
  • 3. To be a God full of pity and compassion, which maketh us to lay open our griefs & distresses to him.
  • 4. To be an Almighty God, able to give whatsoever we desire.
  • 5. To be a bountiful God, who giveth to all liberally, and upbraideth not.
  • 6. To be a God true of his Promises, therefore we crave the accomplishing of them.
• 4. The necessity of prayer, for it is the means which God hath appointed to obtain every good thing, Mat. 7.7. Jam. 4.7.
• 5. The utility or profit we re∣ceive by this du∣ty of Prayer, which is ex∣ceeding much, and very bene∣ficial to us ma∣ny ways; as
  • 1. To obtain every good thing; Christ hath passed his most certain and general Promise for it, Joh. 16.23.
  • 2. To prevent Judgements threatned, Jer. 26.19. and re∣move them being inflicted, Jam. 5.18.
  • 3. To preserve, nourish and strengthen in us all Spiritual graces, Col. 1.9, &c.
  • 4. To obtain pardon and remission of sins, Acts 8.22.
  • 5. To subdue in us the power of sin, Psal. 19.13. experi∣ence can well witness this to those that use prayer.
  • 6. To sanctifie all Gods creatures to our use, and what∣ever we do, 1 Tim. 4.5. usurpers are they that use them otherwise.
• 6. The efficacy thereof, for it prevaileth over all Creatures reasonable or unreasonable; and of rea∣sonable, both visible, as Man, and invisible, as Angels, whether evil or good; yea it prevaileth with God himself: Ex∣amples of all which may be these;
  • Daniel by prayer stopped the mouthes of the Lyons, Dan. 6.22.
  • Davids prayer turned Achitophels counsel into foolishness, 2 Sam. 15.31.
  • Thereby the Devil, even when he is surest pos∣sessed, is cast out, Mat. 17.21.
  • At Elisha's prayer a mountain was full of horses, and chariots of fire round about him, 2 Kings 6.17.
  • By prayer Jacob had power over the Angel (which was called, The Angel of the Cove∣nant, Christ Jesus, true God, Hos. 12.4.) who therefore was called Israel, because he prevail∣ed with God, Gen. 32.28.
• 7. The great honor thereof, whereby the Saints have a free access to the glo∣rious Throne of Grace.

The Romish Church doth neither know, nor teach, nor pra∣ctice the duty of prayer aright, and that for these Rea∣sons:

• 1. They pray not in knowledge, but in a strange tongue, and allow of Ignorance as the Mother of Devotion.
• 2. They commend doubting, and speak against Assurance, and so pray not in faith nor obedience.
• 3. They pray not in humility for mercy for their sins, for they think to merit by their prayers.
• 4. They direct not their prayers to God onely in the name of Christ, but to God and his Saints, making the Virgin Mary their Mediatress.

In the close of all, take this seasonable direction with thee touching praying for or against our Enemies; We may lawfully pray against the evil cause that an evil man maintaineth, but not against the person of that evil man: Now if any extraordinary man hath truly and indeed the Spirit of discerning, to judge whether Gods and his enemies be incurable, and hath a pure zeal to Gods honor therein, he may lawfully pray against such their very persons, as David did in the 109 Psalm.

Prayer, the Souls Incense, sent by faith to God, Attracts his Blessings, and diverts his Rod: It does acquaint us with the Lord, and makes A trembling Terror cease th'Infernal Snakes: It makes the weak victorious, yea, the Sun Stand still, Go back: It stays a Plague begun. When th'Earth had in a Burning-Feaver layen Full three years space, it caus'd a gracious Rain; It wings the Soul for that Celestial good, Which eye, ear, heart ne're saw, heard, understood.

§. 2. The Lords Prayer.

VVE must imitate and follow the matter and form of the Lords Prayer in all our prayers, but are not so tyed to the very words of this Prayer, but that we may freely use them or other words at our pleasure; for our Savior himself oft-times prayed in other words, and so did the Apostles; neither is there such ver∣tue, as that by the bare repetition of them, we can binde God to grant our requests, or that we should never pray in other words: But as the Ten Commandments con∣tain all things to be done of us, the Creed all things to be believed by us, so the Lords Prayer doth comprehend all things to be asked by us of Almighty God.

Some think it is to be used onely as a Direction, by which we may learn how and what to pray, and that the words themselves are not to be used; others think it the onely Prayer to be used at all times, and upon all occasions: The former opinion grounds it self on Mat. 6.9. the latter on Luke 11.2. The truth is, the use of this Prayer is not onely to direct for matter, or for words, but for both; but in praying the very words, take heed lest the tongue run without the heart, as it must needs do in those that ceremoniously rehearse them, making haste to have done, before they ever truly began. Wherefore to pray these words rightly, he that prayeth must in some con∣venient measure understand them, and have his minde taken up with them, in the ut∣tering, the heart still conveying it self into the meaning of every petition; and if thus this Prayer be said, it is well used alone, or added to other prayer. Now we must know, That other prayers, though differing from this in order, yet if consonant thereto in matter, may also be used by us; for otherwise Paul in his Epistles would not have used such variety of order and maner in thanksgivings, requests and depre∣cations for his Spiritual children, for himself, and for the whole Church: So that though this order be generally to be followed, yet neither is it always necessary, nor

yet is it a swerving from this Direction, though some of these petitions onely be asked in some of our prayers, and others be omitted. But the error is, when we go beyond the Rules here given us, doting too much upon worldly things, or having proud, unfaithful or malicious hearts, we make our prayers the labor of pol∣luted lips.

In the Lords prayer are con∣tained

• 1. A preface, and therein a compella∣tion (Our Father) wherein se∣ven things are to be considered:
  • 1. Who is to be called upon; that is God, whom we are to call by the Name of Father: wherein we must observe, That Father here is not the Name of one Person onely, but of the whole Essence.
  • 2. That God will hear such as call upon him, because he is their Father.
  • 3. That he is able to grant and answer their requests, for he is in heaven.
  • 4. Who ought and also are able to pray aright, and they are the Sons of God.
  • 5. That Faith is here required, for by Faith we become the Sons of God.
  • 6. Through whom we must pray; that is, in the Name of the onely begotten Son of God.
  • 7. The difference betwixt the prayers of Christians, and of Turks or Jews, for ours are made by faith in Christ.
• 2. Six re∣quests; viz.
  • 1. Hallowed be, &c. which is then done, when the true knowledge and glory of God is celebrated by men.
  • 2. Thy Kingdom, &c. that is, let thy Church be extended, multi∣plied, preserved, enlarged and guided by thy Spirit.
  • 3. Thy will be, &c. which is then done, when we obeying the will of God, do what he commandeth us.
  • 4. Give us, &c. that is, all things which pertain to our sustenta∣tion in this life.
  • 5. Forgive us, &c. that is, our sins and infirmities; and here note, That our forgiving others is not the cause, but the consequence or effect of Gods forgiving us, and the sign of our remission.
  • 6. Lead us not into Temptati∣on; that is,
    • 1. That God would not suffer us to be invaded or set upon by the wicked suggestions of Satan.
    • 2. Nor be drowned in the pleasures of sin.
    • 3. Nor by consent fall into the snares of Tempta∣tion: But deliver us from evil; that is, general∣ly all things hurtful to our selves, the Church or State.
• 3. The Conclusion, For thine is the Kingdom, &c. which is added as a Reason of all the Petitions, to strengthen our faith, and therefore we adde a note of confidence, and say, Amen: which particle is not as a part of the Prayer, but as a note of our desire, wherewith we wish we may be heard; and of our faith, whereby we believe we shall be heard.

The Lord used this kinde of Proeme, because he will be called upon with due honor, which consisteth

• 1. In the true knowledge of God.
• 2. In true confidence in him.
• 3. In obedience to him; which compriseth
  • 1. True love.
  • 2. True fear.
  • 3. Hope.
  • 4. Humiliation.
  • 5. Patience.

Again, of the six Petitions in the Lords Prayer,

• 1. The three former concern Gods glory:
  • 1. Hallowed be thy Name; that is, that the Name of God may be glorified in his Titles, words and works.
  • 2. Thy Kingdom come; that is, that the number of true Be∣lievers may be daily encreased, that Gods Kingdom of Grace being enlarged, his Kingdom of Glory may be hastned.
  • 3. Thy will be done; that is, that all the people of God may upon earth as readily obey Gods will, as the Angels and Saints in heaven.
• 2. The three latter concern our selves:
  • 1. Give us, &c. that is, all temporal things necessary for this life.
  • 2. Forgive us, &c. that is, that God would freely forgive us all our sins, as we do from our hearts forgive the offences of men against us.
  • 3. Lead us not, &c. that is, that the Lord would not suffer us to be carried away by the Temptations of the World, the Flesh or the Devil.

The excel∣lency of the Lords pray∣er stands in these things

• 1. In the pithy shortness of it, for in few words it comprehendeth endless matter.
• 2. In the perfection of it, for it containeth in it whatsoever is to be asked in prayer; in which respect it is properly called the Abridge∣ment of the whole Gospel.
• 3. In the order thereof, which is most exquisite.
• 4. In the acceptation it hath with God the Father; for it containeth the words of Christ his Son, in whom the Father is well pleased.

The ex∣cellency of this Prayer sheweth,

• 1. That if any set form of prayer may be used, then this may, being in∣dited by the Mediator of the Church; therefore let such as deny the use of it, better consider hereof, when as for the space of One thou∣sand five hundred years after Christ, there were never any that dis∣allowed it.
• 2. That the practice of such who conclude their prayers with this, is com∣mendable; for hereby, as by a most perfect and excellent prayer, the wants and imperfections of our prayers are supplyed.
• 3. That such who gather from the perfection and excellency of this prayer, that it alone is to be used, are deceived, for Christs intent was rather to commend this prayer unto us for matter and maner, then for the words.
• 4. That though it be a most perfect prayer, yet is it onely general; but every true Believer needs particular prayers, whereby in special form and maner his particular state and condition may be sent up unto the Lord; yet so, as they be always suitable unto this form here pre∣scribed.

Two extremes are here to be taken heed of:

• 1. Too much confidence in the words of this Prayer often repeated, as some Popes of Rome have granted great Pardons to seven Pater∣nosters, and as many Ave-Maries, said over every day, or on some days, and in some places, which is gross and superstitious.
• 2. Too much detracting from this Prayer, by accounting it no bet∣ter, or not so worthy as a mans own conceived prayer, which is derogatory and arrogant.

Our Saviour Christ having forbidden his Disciples all carnal and superstitious kinde of praying, prescribed them this holy form, Matth. 6.9, &c. The use whereof is a form of Direction, learning thereby what to ask, what first and chiefly, with what

affections and assurance; for if we were left unto our selves, we should greatly erre in praying, asking oft-times those things that are not good for us, and against the will of God, out of a fleshly minde; therefore hath the Lord reduced all things, which we may ask, into these few short Petitions, and out of any carnal presumption to transgress these bounds, is not to offer a pleasing Sacrifice, but as it were with strange fire to provoke him, as did Nadab and Abihu, Lev. 10.

Some, in a superstitious notion; Suppose this Patern of Devotion Stands chiefly in the words, and can expell Poyson, and Counter-charm the Powers of Hell. Blinde Idolist! unless th'heart language shall The words, the words are ineffectual. Since thou hast giv'n us (Lord) compactly choyce Words and matter both, give us too thy voyce, Thy Spirits voyce in ours, that so we may With Faith, Love, Zeal, as thou hast taught us, Pray.

§. 3. Our Father.

CHrist Jesus onely is the Son of God by Nature, for which cause he is called the onely begotten Son of the Father, Joh. 1.18. And we are Sons onely by Ado∣ption and Grace; and therefore when we call God Father, we must not think any thing singularly of our selves, as if he were our Father specially, but the common Fa∣ther of us all that believe: And we say, Our Father, not My Father, because we ought to pray for all the children of God, as well as for our selves. And here ob∣serve, That here and always the Name of Father, as also the Name of God, when it is opposed to the Creatures, is taken essentially, not personally; but when it is put with another person of the Godhead, it is taken personally. Our Father] that is, O Lord God, thou art the Father of our Lord Jesus Christ, and in him our most merciful Father, by Adoption and Grace; yet here again observe, That we do not here pray to the Father onely, but to the whole Trinity: yet as the first Person is the eternal Fountain of the Deity, we pray to the Father, by the Son, through the Holy Ghost; nor may it seem strange, that Christ, who as he is Man is our Brother, and is not ashamed to call us his Brethren, Heb. 2.11. is called our Father; for as he is God, he is our Father, and therefore called, The Father of Eternity, Isa. 9.6.

Christ by this word [Our] in the very Proeme of his prayer, doth admonish us of mutual love;

• 1. Because there is no true praying without the true love of our Neighbor, neither can we be perswaded that God heareth us.
• 2. Because without the love of our Neighbor there is no true faith, and without faith there is no true prayer.

Christ willeth us to say [Our Father] not [My Father] for these Reasons:

• 1. Thereby to raise in us a confidence and full perswasion that we shall be heard; for because the whole Church doth with one consent pray unto him, he doth not reject her for his Promise sake.
• 2. To teach us that we hold each member of the Church as our brother, Gen. 13.8.
• 3. That in prayer we must consider Christ and his Church as one body, and make him our Father, who is the Father of Christ our elder brother; his by generation, ours by regene∣ration; his by Nature, ours by Grace.

• 4. That we must pray as well in cha∣rity for o∣thers, as for our selves, James 5.16. Now they whom we are to pray for, may be distinguish∣ed into this rank or or∣der:
  • 1. All such as are effectually called by the preaching of the word.
  • 2. For all such as God in his eternal secret Counsel hath appointed unto life, but are not yet called from their wandrings to be of one sheepfold under one Shepherd, Joh. 17.20.
  • 3. For particular persons, of whom we have received be∣nefit, under whose Government we live, or which be more dear or near unto us in the flesh, 2 Cor. 9.12.
  • 4. For such as whose necessity is more specially made known unto us, as of danger or distress, Jam. 5.14.
  • 5. For men generally of all estates and conditions, 1 Tim. 2.3. as Jews, Turks, Heathen, and seduced Papists.
  • 6. For our Enemies, and those that hate us, Matth. 5.41.

God the Father is the Fa∣ther

• 1. Of Christ
  • 1. By Nature, begetting him as he is the Son, of his own Sub∣stance, before all worlds, by communicating unto him his whole Essence or Godhead.
  • 2. By the Grace of personal Union, as Christ is Man; for the Manhood of Christ doth wholly subsist in the Godhead of the second Person: and therefore Christ, as he is Man (not his Manhood, which is a Nature, not a Person) may well be called the Son of God.
• 2. Of us, not by Nature, or in regard of personal Union, but by the Grace of Adoption in Christ, Gal. 4.4, 5. And this Grace we receive when we truly believe in his Name, Joh. 3.12. Gal. 3.26.

The Name of Father in this place is taken Es∣sentially, for these Reasons; viz.

• 1. Because the Name of Father is not here put with another person of the Godhead, but with the Creature of whom he is invocated.
• 2. The invocating of one person doth not exclude the others, when men∣tion is made of their eternal and outward works.
• 3. We cannot consider God the Father, but in the Son the Mediator.
• 4. Christ hath taught us to invocate him also, and he giveth the Holy Ghost; For we have received, not the spirit of bondage to fear again, but the Spirit of Adoption, whereby we cry, Abba, Father; And the same Spirit beareth witness with our spirits, that we are the chil∣dren of God, Rom. 8.15, 16.

Again, God is called Our Father,

• 1. In respect of our Creation, Luke 3.38.
• 2. In respect of our Redemption, and receiving into favor by his Son our Mediator, for whose sake we are adopted.
• 3. In respect of our Sanctification, or Regeneration by the Holy Ghost in Christ.

The Instru∣ctions arising from this Title Father here given to God:

• 1. We must hence learn whom to di∣rect our prayers unto, not to Saints, Angels, or any o∣ther creature, but to God alone, for these Reasons:
  • 1. Because this is a perfect patern of true prayer, wanting no direction for the right perform∣ance of this part of God worship.
  • 2. Because God onely is the Author and giver of all good things, Jam. 1.16. therefore we must ask them of him alone.
  • 3. Because the Lord onely, who is Infinite and Omnipotent, can hear all mens prayers at all times, and in all places.
• 2. We may hereby see in what order we must direct our prayers unto God the Father, in the Mediation of the Son, by the Assistance of

• the Holy Ghost; neither severing the persons from the Godhead, nor the Godhead from the Persons, whereof the Father is first, the Son is the second, the Holy Ghost the third in order, though not in time or great∣ness. Thus must we worship him, even one God in three Persons, and three Persons in one God.
• 3. In this Title Father, we see the true ground of that boldness wherewith Gods children come before God in prayer; namely, that interest in the Covenant of Grace in Christ, in whom God is become their Father.
• 4. We are hereby taught how to dispose our selves towards God when we come before him in prayer, name∣ly, as children; and this stands especially in four things:
  • 1. In due reverence both of heart and gesture.
  • 2. In true humility, from our hearts renouncing our own merit, and our own wills, and relying wholly on Christs Righteousness, and on the will of God in him.
  • 3. In true contrition and sorrow of heart for our own sins, whereby we have offended God, who hath been so gracious and merciful a Father unto us in Christ.
  • 4. In a sound purpose of heart to break off the course of all sin, and to walk before God in new obedience to all his Commandments.

The Instru∣ctions ari∣sing from the words Our Father.

• 1. We must apply to our selves all the Promises of God in Christ touch∣ing Righteousness and life everlasting; for he that makes them is our Father, therefore they belong to us that be his children.
• 2. This teacheth us when we pray, to be mindeful of Gods whole Mili∣tant Church and People.
• 3. Hence we learn how we must come affected towards our Brethren, when we pray to God, namely, lovingly and peaceably, as to chil∣dren of the same Father.
• 4. Here we see that all true Believers, whether high or low, poor or rich, are in equal condition in regard of God, for here Christ teach∣eth every one to say, Our Father.

Hence it followeth, That wicked men living in sin cannot pray, all their supposed praying is but a vain beating of the Air with a sound of words; neither shall they speed otherwise then Esau did, though they cry aloud with strong and bitter cryes; yet pray they ought, it being a common duty required of all men; but pray they cannot, yea they sin if they pray, such a maze or labyrinth doth sin bring them into; but true Believers with confidence approach the Throne of Grace, and in an holy boldness say, Our Father.

Father, a word of Faith doth seem to be, And [Our] no less importing Charity: The one proclaims, If thou wilt live, Do this; The other says, Believe, and thou hast bliss. The Law and Gospel both comprised be In this most happy short Epitomy. Bless'd Savior, in two words thou hast taught us all We can thy Love, or our Salvation call. This doth with mutual tenderness combine, As thou art Ours, so grant we may be Thine.

§. 4. Which art in Heaven.

HEaven here signifieth the habitation of God, of the holy Angels, and of blessed men; and God is said to dwell there, not that he is there onely (for he is every where) but because his Majesty, power and glory is more apparent in heaven then in earth, and doth also there immediately shew and manifest himself: whence we learn with reverence to pray unto him, being our Father most glorious and most powerful; for to be in heaven, what is it but to be above all things, and to have them in subje∣ction? Psal. 115.3. So that we say (Which art in heaven) because there he sheweth himself chiefly to the Saints, Eccles. 21.24. and from thence he manifestth himself to man, Psal. 57.3.

There is mention made of three Hea∣vens in Scri∣pture:

• 1. The Air, in which we breath, Gen. 1.26.
• 2. The Sky, in which are the Stars, Deut. 1.10.
• 3. The Heaven of Heavens, in which Christ, the Angels, and Saints de∣parted are, 1 Kings 8.27. called by Christ, His Fathers house, Joh. 14 2. by Paul, Paradice, 2 Cor. 12.4. by Matthew, The Throne of God, and The City of the great King, Mat. 5.34. This is the heaven here specially understood, being as it were Gods Mansion-house.

God by an ex∣cellency is said to be in hea∣ven, and that in three especial respects:

• 1. To shew that there is no proportion betwixt him and Earthly Potentates, for he is infinitely more excellent then any under hea∣ven, Psal. 113.5.
• 2. To shew that he hath his eyes continually on all his servants; he seeth every thing that they do, as one placed above and over them, Psal. 102.19. & 33.19. Prov. 15.3.
• 3. To shew that he is Almighty, able both to recompence his faith∣ful servants, Psal. 123.1. and also to execute vengeance on those that are unfaithful to God, and cruel to his servants, Eccles. 5.8.

The Lord command∣eth us to say (Our Father Which art in heaven) for these Rea∣sons:

• 1. Thereby to shew the opposition and contrariety of earthly fathers and this Father.
• 2. To raise up in us a confidence that God heareth us.
• 3. To raise a reverence of him in us.
• 4. That we call on him in fervency of Spirit.
• 5. That the minde of him that worshippeth be lifted up to heavenly things.
• 6. That heavenly things be desired.
• 7. That the error of Ethnicks might be met withal, who think that they may worship God in Creatures; as also of the blinde Papists, who suppose they may worship the God of heaven in an Image of Earth.
• 8. To admonish us, that we are not to direct our prayers to a certain place, as in the Old Testament.

God is said to be in heaven,

• 1. For his glory, which doth most shine in the third heaven, it being there most manifested to the holy Angels and blessed Saints by an immediate vision and fruition.
• 2. There there is not onely a natural, but also a supernatural and extra∣ordinary demonstration of his glorious Attributes, of Justice, Mercy, Power, Wisdom, &c.
• 3. From his purity and holiness, even as heaven is pure, and not obnoxious to corruption, in such maner as the inferior bodies are.
• 4. For his excellent, majestical and inaccessible brightness, even as the most shining heavenly Creatures, the Sun and Stars, which are but dim Crea∣tures in respect of his glorious brightness; and all this serveth to breed in us humility and reverence in coming before the Lord.

This Prayer begins not with a Preface of Gods So∣veraignty, Omnipotency, Justice, &c. but with this of Paternity, and that in Heaven, for these Reasons; viz.

• 1. His Soveraignty would terrifie us, because we have rebelled.
• 2. His Omnipotency would amaze us, being dust and ashes.
• 3. His Justice would affright us, being guilty of our sins.
• 4. His Paternity doth allure us, as prodigal sons, coming to a liberal and merciful Father, Luke 1.15, 18. yet so as he is in heaven, whereby we are held back from un∣reverently presuming on this paternal stile; he is so graciously pleased to vouchsafe us that filial honor to entitle him by.

From this place of God the Father (in heaven) we may draw these necessary Observations:

• 1. That the eye of Faith is needful to behold him withal, for heaven is too high for any bodily eye to pierce into; but by faith Moses saw him who was invisible.
• 2. Though Potentates have none on earth above them, yet in heaven there is one higher then the highest of them.
• 3. That they who cannot be heard on earth, have yet one to Ap∣peal unto.
• 4. That the command under which earthly Princes are, is far greater then that which themselves have: Their Commander is in heaven.
• 5. That the poorest and meanest that be, may have as free access to God, as the wealthiest and greatest, and their suit shall be as soon received, Job 34.19.
• 6. That the great ones on earth have as great cause to fear the re∣venging hand of God for any sin, as mean ones.

These words (Which art in heaven) instruct, us,

• 1. Towards what place we are to address our selves in prayer.
• 2. When we pray, to come before God with reverence, godly fear, and filial trembling; Remember therefore to use all reverence in prayer.
• 3. To ask of God in prayer heavenly things especially, Luke 11.13. other things as helps onely to them.
• 4. To make it our principal care how we may come to heaven, for there our Father is; and though our bodies be on earth, yet in affection and desire our souls should mount to heaven.
• 5. That God is therefore able to grant our requests, 1 Kings 8.30.
• 6. That we may pray with confidence unto him, Psal. 123.1.
• 7. That in prayer our heart must be in heaven, 1 Kings 8.48. Psal. 25.1. This is the true worship, Joh. 4.23.
• 8. That we are here as Pilgrims, and that our conversation must be in hea∣ven, Phil. 3.21. Heb. 13.14.
• 9. That we must look for all graces and helps from heaven, Jer. 1.17.
• 10. That by Pilgrimages we need not seek to God, Psal. 145.18.
• 11. That he differs far from earthly parents, who would help, but cannot oftentimes.
• 12. That no creature can hurt us, Psal. 2.4, 5. & 118.6. Rom. 8.30.
• 13. That we must prefer him before earthly parents, Mat. 8.22.
• 14. That we also shall be with him in heaven.

God is said to be in heaven, not as though he were included in the Circle of the Heavens; for the Heavens, and the Heaven of Heavens is not able to contain him, 1 Kings 8.27. and indeed he is neither included nor excluded, being Infinite, and so every where: but because his Majesty and glory is most eminent in the highest Hea∣vens to his Saints and Angels; and thence doth he manifest himself unto us in his Power, Wisdom, Justice and Mercy, while we are on earth, for Heaven is his throne and Earth is his footstool, Isa. 66.1. Thus the words [Which art in Heaven] are not

spoken circumscriptively, as though God were contained in the Heaven, or as though, if the Heavens were not, God could not be, as the Inhabitants of the Earth cannot be when the Earth ceaseth, for God was before all Heavens, and Earth and Crea∣tures; but because his glorious Presence and Attributes are most eminently visible in Heaven, and also to set forth his most mighty power, Psal. 115.3. he is by an excel∣lency said to be in Heaven.

Heav'n is thy Throne, Great God, how then dare we, Who but the Creatures of thy Footstool be, Look Heaven-wards, and cast an eye aloft, Or lift hands to, 'gainst which we have so oft? This Charter thou hast seal'd us by thy Son, The Priviledge of our Adoption. Heav'n thy Throne! Vanish distrust, carnal fear, Thou canst our Prayers grant as soon as hear: But teach us by thy Spirit this holy skill, To ask in Faith what answers to thy will.

§. 5. Hallowed be thy Name.

BY the Name of God, is meant the whole worship of God; or Gods Name is any thing that may be referred unto God, in which he may be considered; as his Word, his Sacraments, his Servants and his Works: So that by the Name of the Lord we are to understand That, whatsoever it is, whereby the Lord is made known unto us, according to his most glorious Attributes, as Wisdom, Power, Justice, Mercy, &c. and this may be either by his Titles, his Word or his Works. Now we must know, That Gods Name cannot be more sanctified in it self, then it is; but the sanctifying of it that we here pray for, is, That it may be sanctified in us, which may be when it heareth well by our walking worthy of this holy Name, which is amongst us called upon and professed; for contrariwise it is said to be blasphemed, Rom. 2.24. And whereas thy Name, O Lord, is used as unholy by prophane worldlings, vindicate and deliver it from such abuses, and make us to stand for thine honor against such; and provide for the preservation of the same, from being used as a common thing, working in all thy people an holy consent to hallow it together, abstaining from all common unworthy usage thereof: And open our eyes, that we may know thee aright, and may discern thy Power, Wisdom, Justice and Mercy, and enlarge our hearts, that we may sanctifie thee in them, by making thee our Fear, Love, Joy and Confidence; and open our lips, that we may bless thee for thy goodness; yea, open our eyes, that we may see thee in thy Works, and strike our hearts with reverence of thy Name appearing in them; and grant, that when we use any one of them, we may honor thee in our sober and sanctified use thereof.

This Petition comes in the first place, because it is the end and scope of all the other, for the end of all things must be Gods glory; and it is placed before [Thy King∣dom come] to teach us, That no man can be a true Subject of Gods Kingdom, unless that in his heart he maketh principal account of Gods glory. Thus the first of the three first Petitions in the Lords Prayer concerning God immediately, concerns Gods glory it self; The other two, the means whereby Gods glory is manifested and enlarged amongst men: For Gods glory is then manifested, and his Name hallowed among men, when his Kingdom doth come, and his Will is done. And this order of the Petitions (that the first three concern Gods glory, the other three our selves) teacheth us how gracious the Lords is towards us sinful men, allow∣ing us if we come with one request for the advancement of his glory, to come with another for our own benefit; if with three for him, with three for our selves also:

but first in order are his three; for if we seek our selves first and chiefly, we ask in vain.

The order of placing the Pe∣titions concer∣ning Gods glory first, and then those concerning our selves, teacheth,

• 1. That God is absolutely to be respected, and for himself, but Man for Gods cause.
• 2. That the first and main thing by the Lord intended in Creating all, is his own glory; and whatsoever is good for man, is subordinate to this, and onely so far forth to be sought after, as it maketh for Gods glory.
• 3. That the glory of the Lords Name is so dear unto him, as that he did not onely make it his Mark in the Creation, but in every par∣ticular duty done by man, he setteth it still as his Mark; as here in Prayer, in giving the Law, in the Gospel: at the very Nativity of the Blessed One, the Angels are heard lauding and glorify∣ing God.

The Name of God sig∣nifieth,

• 1. God himself, Psal. 116.13.
• 2. Gods Commandment and Charge, his Divine Will and Authority, Mat. 28.19.
• 3. The Divine Attributes, Properties and Works of God; in which signification it is here principally understood.

Holy sig∣nifieth

• 1. All the Properties of God; for all the vertues of God are holiness.
• 2. That holiness which is in his Creatures; that is, their conformity with God, which is begun in the godly, and is perfect in the Angels.
• 3. The ordaining and appointing of things to holy uses: The word of Hallowing, is here taken in all these three senses.

To hallow or sanctifie, is in Scripture used three ways; viz.

• 1. Of us,
  • 1. When we hallow or sanctifie our selves and others; that is, when as touching external and outward things, we prepare our selves and others to glorifie God.
  • 2. When we hal∣low and sanctifie God; that is,
    • 1. When we acknowledge God to be holy, or to be such as he hath declared himself in his word and works.
    • 2. When we profess God to be holy, and so magnifie him according to his will, both in minde and word, as also in deed and works.
    • 3. When we refer the true Doctrine, knowledge and pro∣fession of Gods holiness, and likewise our Prayers and actions, and even our whole life unto that end where∣unto we ought, and whether God hath commanded it to be referred, that is, to the glory and worship of God himself.
• 2. Of God, when he doth sancti∣fie others
  • 1. Inwardly, by his holy Spirit.
  • 2. Outwardly, by his word, which he effectuateth
    • 1. By seperating them from their sins.
    • 2. By reviving and quickning them by his holy Spirit.
    • 3. By the continuing of both.
• 3. Of Christ
  • 1. Passively, because
    • 1. The word was ordained and consecrated by the Father to the Office of the Mediatorship.
    • 2. The humane Nature of Christ was consecrated out of that whole lump or mass; that is, was selected from among all Creatures to the union with the Word.
    • 3. His humane Nature was preserved from sin, for the per∣formance of the Mediatorship.
    • 4. Because Christ is hallowed and sanctified of us.

• ...
  • 2. Actively, because he sanctifieth
    • 1. Him∣self,
      • 1. As he is the Word; the Word did sanctifie with his Father that flesh which he took, by pre∣serving the same from sin, and by endowing it with all gifts.
      • 2. As he is Mediator he sanctified himself, by his voluntary obedience towards his Father, in offering himself a Sacrifice for us.
    • 2. Us,
      • 1. By imputing his own Righteousness.
      • 2. By a real communicating of his holiness, which is wrought by the Holy Ghost.

When we de∣sire that the Name of God may be sancti∣fied or hallow∣ed, we desire

• 1. That God would enlighten us with the knowledge of his holiness.
• 2. That he would give us a minde to profess the same in words and deeds; or that he would give us Faith and Repentance, whereby we may glorifie him, and sever him from Idols or prophane things; or that he would new frame and regenerate us
  • By Knowledge.
  • By Profession.
  • By Conformity.
• 3. That he would give us a minde to profess that holiness of his Di∣vine Name to his own praise and glory.

Again, to hal∣low or sanctifie, signifies

• 1. The purifying of a thing which before was corrupt and unholy: Thus mystically it was shewed to Peter, that God had sanctified the Gen∣tiles, Acts 10.15.
• 2. The seperating of any thing common to an holy use: Thus Aaron and his sons are said to be sanctified, and their vestments, and the vessels of the Temple.
• 3. The acknowledging of a thing to be holy, and declaring it by giving all due observance and respect thereunto, so that the holiness thereof may be made more famous and notable among all men. And thus in this sense we do pray, Hallowed be thy Name, whether we do speak of thy Titles, behold thy Creatures and works of Providence, receive thy blessings, or be conversant in the exercises of thy Word and Sacra∣ments, or of any other Divine Ordinances.

Gods Name is generally sanctified or hallowed by us these five ways:

• 1. That we sing his praises, read his word, and speak reverently of him.
• 2. That in adversity he be praised of us both in heart and mouth.
• 3. That so oft as need shall require, we make a free confession of his Truth, and lead a life agreeable to the same confession.
• 4. That we pray unto him, and from our heart give him thanks.
• 5. That when it shall be necessary, we lawfully swear by his Name.

More spe∣cially thus, Gods Name is hallowed by us

• 1. In himself, and that by three acti∣ons:
  • 1. When we conceive of God in our mindes, and ac∣knowledge him as he hath revealed himself in his Word.
  • 2. When we love the Lord above all, fear him above all, and put our whole trust in him in all estates.
  • 3. When we praise and laud the Name of God for his infinite goodness to us.
• 2. In his word, and that three ways:
  • 1. When we acknowledge the Wisdom, Mercy and Power of God in it.
  • 2. When we have a reverent estimation of the Word in regard of Gods Image therein.
  • 3. When we use it in a sanctified and holy maner, giving our selves to be ruled and guided thereby.

• 3. In his Crea∣tures, by three special actions:
  • 1. When we acknowledge the wisdom of God, and his powerful hand in every Creature.
  • 2. When we have a reverent estimation of the Creatures, and use them in Christian sobriety, in regard of the stamp of Gods power and wisdom which appeareth in them.
  • 3. When we sanctifie the moderate use of them by the Word and Prayer, 1 Tim. 4.5.

This Pe∣tition in the Lords Prayer (as every one of the o∣ther) contain∣eth

• 1. A Supplication, That we and all the people of God may glorifie the holy Name of God in our affections, loving him with all our hearts, with all our souls, and with all our might, fearing him above all, and putting our whole trust in him; in our Devotion, with pure mindes lifted up to him onely, to pray; and in our speeches, swearing rightly and reverently by his Name, when we are required thereto; and never making mention of him but with high reverence, and in all our natural and civil actions.
• 2. A Deprecation against the sins contrary to the said Duties, as Self-love, and of the world, Fear of men, Trust in the Arm of Flesh, Corrupt worshipping of God, Neglect of his worship, Errors in speech to the dishonor of his Name, Cursings, Swearings, Perjuries, Neglect of Vows, Giving Gods honor to Creatures, Swearing by them, also Errors in action, and lastly, all thinking or speaking unworthily of the Works of God, by murmuring, cavilling, objecting against them, or slight∣ing them, as things falling out by Chance or Fortune; and for strength to overcome all these Corruptions, we pray, Hallowed be thy Name.
• 3. A Thanksgiving, which is for these Corruptions mortified and purged, and for the contrary revived and setled to the praise of Gods Name, when in deed and in truth we finde them to our comfort in some mea∣sure in our hearts; and for his grace in other men, by whom his Name hath also glory, whilest they consent together with us in things tending to the honoring of God.

All which in this first peti∣tion may be abbreviated thus:

• 1. The Supplication; we pray thee, Let thy Name be hallowed.
• 2. The Deprecation; we pray thee, Let not thy Name be unhallowed.
• 3. The Thanksgiving; we thank thee for disposing us to the manify∣ing and giving glory to thy grace and goodness, and so, Let thy Name be hallowed; that is, Suffer not Sin, Satan or the World to raign in us, but by thy Word and Spirit rule in our hearts, giving us grace to be guided thereby in all our ways.

The wants which we bewail in this Peti∣tion:

• 1. Our own and others pride of heart, that we labor more for our own credit then Gods glory, Luke 18.11.
• 2. Our hardness of heart, that we cannot as we ought see Gods glory in his Creatures, Mark 6.52.
• 3. Our unthankfulness for his many favors to mankinde above all crea∣tures, Psal. 51.15.
• 4. Our impiety, that in our lives we dishonor God, Psal. 119.136.

In this Petition we are taught, earnestly to desire of God those Spiritual Gra∣ces which enable us to glo∣risie his Name in our selves and others; which are these especially:

• 1. The true knowledge of God as he hath revealed himself in his Word and Works.
• 2. To sanctifie God in our hearts, by loving, fearing and trusting in him above all.
• 3. The Calves of our lips, which is a Sacrifice of praise to God for all his mercies, Psal. 50.23.
• 4. To see Gods hand in all his Works, how mighty, wise, just and gracious the Lord is.

• 5. To reverence the works of God, for his Mercy, Justice, Power, &c. appearing in them.
• 6. To use all his Creatures reverently, sanctifying the same unto our selves by the word and prayer.

As we pray that Gods Name may be hallowed, so we must be careful to sanctifie the same in our Conversation: For which end we must have regard to these three things:

• 1. That our lives be unblameable, not tainted with any sin: Away therefore with Idolatry, blasphemous Oathes, cursed speeches, with Sabbath-breaking, and all other sins against the second Table.
• 2. We must propound the right end of our life every day in our Calling and Conversation; viz. Gods glory, and not our own praise, profit, pleasure or honor.
• 3. When God offers occasion by any work of his Pro∣vidence, we must endeavor to glorifie and magnifie his Name therein, whether they be acts of his Mercy or of his Justice.

We must thus la∣bor to hallow Gods Name, for these Reasons:

• 1. Because it is an honor even due unto him, Rev. 4.11.
• 2. It is a credit to us also.
• 3. We thereby testifie how we esteem of God.
• 4. The contrary argues impiety, Exod. 5.2. Isa. 36.20.
• 5. He hath severely punished the prophanation of his Name, Exod. 14.28. 2 Kings 19.37. Isa. 37.36, 37. Acts 12.23.
• 6. He created us for this purpose, Prov. 16.3.
• 7. As all men account of their Names, Eccl. 7.1. so God doth highly of his.
• 8. It is not onely holy in it self, but gives holiness to all other things that are holy.
• 9. Moses and Aaron entred not into Canaan, because they did not san∣ctifie the Word amongst the children of Israel, Deut. 32.51. Num. 20.12.
• 10. The Lord himself proclaims, That he will be sanctified in them that come near him, and that before all the people he will be glorified, Lev. 10.3.

If we say, Hallowed be thy Name, with our mouthes, and prophane it in our lives, we bewray a false heart, and discover the rotten profession of most damnable hypo∣crisie; by this unchristian contradiction rendring our selves more odious in the sight of God, then base dissemblers are in our own estimation: Let therefore the pra∣ctice of our lives demonstrate the sincerity of our hearts; keep tune with the Musick of our lips when we sing, Glory to God on high; and in an holy sympathy eccho forth the Devotion of our souls, when we pray, Hallowed be thy Name.

May all our Thoughts, Words, Actions sanctifie Thee, Holy Father; May this Prayer be In all our Thoughts, in all our Words still pray'd, In all our Actions still devoutly said: And may our Hearts to this Petition be Joyn'd, to make up this holy Harmony. Touch thou the strings thereof, and then no fear Of jarring discord to ascend thine ear: Thy Servants with thy holy Spirit inflame, Thy Church shall practice, Hallowed be thy Name.

§. 6. Thy Kingdom come.

GOds Kingdom is the Rule that he doth exercise over his Creatures; generally over all, the whole world, specially over his Elect, over his Church, howsoever now dispersed into many places, yet making but one Kingdom, which is partly in Heaven Triumphant, partly upon Earth Militant, till the last great Day, when in Heaven onely it shall be everlastingly glorious. Now besides this, there is a Spiritual Kingdom, an inward Spiritual Kingdom of God, which is over all those in whose hearts his Laws are written to do them, and the holy Spirit ruleth and beareth sway; and happy is that man who is thus of his Kingdom. Let thy Kingdom come; that is, Let it by continual encrease be augmented, and always by a new enlargement and accession be extended and multiplied, which thou, O Lord, in thy Church dost hold and possess: wherein we desire, That the number of true Believers may be daily en∣creased, that Gods Kingdom of Grace may be enlarged, and his Kingdom of Glory hastned. Thus let thy Kingdom come, outwardly thy Power and Providence being exercised, and inwardly Grace being encreased, and Glory hastned. Let nothing hinder the coming of thy Kingdom, neither the Devil nor wicked men, neither in the Magistracy, Ministery nor People, neither infidelity, impenitency, any raigning sin, or negligence; but let thy Kingdom come to us that be pilgrims and strangers here on earth, prepare us for it, and enter us into it that be yet without; renew us by thy Spirit, that we may be subject to thy Will; confirm us also in this estate, that our souls after this life, and both souls and bodies at the Day of Judgement may be fully glorified; yea, Lord, hasten this glory to us, and to all thine Elect. And here also implicitely we acknowledge our opposite disposition to Gods Kingdom, and bewail it: For this imports, That there is another Kingdom, even the Kingdom of Satan, which is a Kingdom of darkness, full of disorder and confusion through sins, which greatly hindreth and annoyeth Gods Kingdom of Grace especially: This is that Ty∣rannical Regency, by which as the Prince of Darkness, he (by Gods just permission) ruleth in the children of darkness, and rageth against the children of light, 2 Cor. 4.4. Rev. 12.3. erecting up two other Kingdoms, the one of Sin, Rom. 6.12.5.21. the other of Death, Rom. 5.14. all which are Enemies to this Kingdom we pray for.

This Petition doth in order next follow, Hallowed be thy Name, because it is the first means by which Gods Name is hallowed; and next to the hallowing of his Name, we ought chiesly to pray, That Gods Kingdom may come, Mat. 6.31. And it is also placed before Thy will be done, to teach us, That no man can rightly do the will of God and please him, unless he be of his Kingdom, and delivered out of the Kingdom of Darkness by faith in Christ, and the Spirit of Sanctification; he shall do his will indeed as a vessel of wrath, being over-ruled by his Almighty power, but not as a vessel of mercy, out of a good heart to be accepted. Thus no man can ever do Gods will in any thing, till such time as Gods Kingdom be erected in his heart, be∣cause no man can do Gods will that is not Gods Subject, Joh. 1.24. neither can any man keep Gods Law, but by Gods grace, Psal. 119.32. Conclude we therefore, That Gods Kingdom is that Spiritual Rule, which God through Christ doth by grace begin in us in this life, and by glory will accomplish in the life to come, Dan. 2.37. Mat. 25.37.6.31. Rom. 14.17.

The kingdom of God is three∣fold; viz.

• 1. The Kingdom of Power, Psal. 99.1. By this he ruleth Satan and all his enemies, Psa. 2.9.145.13. commands all creatures, and preserveth his own people. This Kingdom is external, and is a government of all.
• 2. The Kingdom of Grace, Mat. 3.2. By this he ruleth the godly, and raigns in their hearts by his Word and Spirit, Luke 17.20. This King∣dom is internal, and a government of the Elect.
• 3. The Kingdom of Glory, Luke 23.42. By this he crowneth the godly with Celestial happiness. This Kingdom is eternal, and a government of the departed out of this life into heaven.

The kingdom of God signifies these particu∣lars; viz.

• 1. The sending of the Son our Mediator.
• 2. The ordaining and maintaining of the Ministery of Christ.
• 3. The gathering of the Church by Christ out of mankinde by the voyce of the Gospel, and the efficacy of the holy Ghost, beginning in us true Faith and Repentance.
• 4. The perpetual Government of the Church.
• 5. The preservation thereof in this life, and protection against her enemies.
• 6. The casting away of her enemies into eternal pains.
• 7. The raising of the Church unto eternal life.
• 8. The glorifying of the Church in eternal life, when God shall be all in all.

We therefore, when we pray, Thy Kingdom come, desire that God will by his Son our Mediator

• 1. Preserve the Ministery which he hath ordained.
• 2. Gather his Church by the Ministery of his Word, and the working of the Holy Ghost.
• 3. Rule his Church gathered, and us the members thereof, with his Holy Spirit.
• 4. Defend us and his whole Church against our Enemies and Tyrants.
• 5. Cast away his and our enemies into eternal pains.
• 6. At length deliver his Church, and glorifie us in the world to come.

Again, The Kingdom of God is twofold; viz.

• 1. General, which is his absolute Power and Soveraignty, whereby he ruleth all things, in Heaven, in Earth, and in Hell, even the Devils themselves, Psa. 103.19. This we acknowledge in the conclusion of the Lords Prayer, but pray not for it in this Petition, because nothing can hinder it.
• 2. Special, w^ch is that where∣by he Ruleth his Elect and chosen people working his will in them by his Holy Spirit: And called special, because it is not exercised over all the World, but only over all the elect, whō he hath or∣dained unto eternal life: This special Kingdom of God is two∣fold; viz.
  • 1. Of Grace, which is a Spiritual estate, because
    • 1. It is principally exercised in the Con∣science.
    • 2. This Regiment in the Conscience is by the Spirit of God.
  • Wherein God makes men willingly sub∣ject to the written word of his Spirit, which is a vo∣luntary sub∣jection of the whole man in soul & body and Spirit, to the Will of God reveal'd in his Word. This subjecti∣on (which in∣deed is per∣fect freedom) stands in these 3 things especially, Rom. 14.17, 18.
    • 1. In Righ∣teousness; that is,
      • 1. In Christs Righteousness im∣puted.
      • 2. In the Righteousness of a good Conscience, the ground where∣of is Sanctification by the Spirit, which Christ gives to whom he justifies.
    • 2. In Peace; that is, Peace of Conscience to∣wards God, and peace with Gods Church, yea with all Creatures, so far forth as is need∣ful for them: Under which is comprehended love; for as Righteousness concerns the per∣son in soul and body, so Peace respects all duties and actions of the life: Righteousness is the Root whence springeth this Peace; for when the heart is sanctified, the life is re∣formed.
    • 3. In Joy in the Holy Ghost; which is a fruit of both the former, respecting especially the state of affliction: for when a man is justified and sanctified, and hath peace towards God, then ariseth in his heart a Spiritual delight in God in all estates. Now whosoever hath these three branches of this Spiritual subje∣ction, is a good Subject in the Kingdom of Grace.

• ...
  • 2. Of Glory; which is the blessed estate of Gods Elect in Heaven, where∣by God in Christ becomes all things unto them immediately, all things needful to the perfection of felicity: The state of grace in this life, is the beginning and entrance to the state of glory; the state of glory in the life to come, is the perfection of the state of grace: And this special Kingdom of God in both these estates, do we in this Petition pray for.

Understand there∣fore this Petition of the special Kingdom; the coming whereof is in four degrees; viz.

• 1. Let it be erected where it is not.
• 2. Let it be confirmed and continued where it is; Let it not be abolished by Persecution, corrupted by Heresie, vanish by Hypocrisie, or degenerate and grow into the contrary by Prophaneness.
• 3. Let it be restored where it is decayed or corrupted in do∣ctrine or maners; Restore such as are faln by weakness, and purge the Errors of such as are seduced.
• 4. Let it be perfected and made compleat, by hastning the Mar∣riage-day, the eternal Jubile of Joy, unconceiveable, much more unutterable, such as neither eye hath seen, nor ear heard, nor heart conceived; and by finally destroying Sin, Death, the Devil, and every enemy.

Thy Kingdom come] that is, to us men in the world: & then it cometh, when God doth erect and establish the same in their hearts. Now unto perfection it comes by five de∣grees; viz.

• 1. When God gives unto men the outward means of Salvation, wherein he doth reveal his grace and favor in Christ. Thus the Gospel preached, is called, The word of the Kingdom, Mat. 13.19. and The Kingdom of God, Luke 11.20. & 17.21.
• 2. When the word preached enlightens the minde, so as a man knows and understands the mystery of the Gospel, which is the Law of this Kingdom.
• 3. When a man is thereby regenerate, and so brought into this Kingdom, for by Regeneration we have effectual entrance into the state of grace, whereby Christ rules in us by his word and Spirit, and we yield subjection unto him.
• 4. At the end of this life, when the body goeth to the earth, but the soul to God that gave it, being translated to the joys of heaven, in the glory of this Kingdom.
• 5. At the last Judgement, when body and soul being reunited, are both made partakers of this Kingdoms glory: And this is the full and perfect coming of it.

In this kingdom are ob∣servable these things especi∣ally:

• 1. That Christ is King, Mat. 2.2.
• 2. That the Subjects are true Christians, Psal. 2.8. Angels and Saints.
• 3. That the Laws are the Word, Psal. 119.105. and the efficacy of the Holy Ghost.
• 4. The enemies are Satan, Sin, Death, Hell, Damnation, the Flesh, the World, and the Wicked, Eph. 6.12. Rom. 6.12. & 8.1. 1 Cor. 15.51. Gal. 5.17. Gen. 3.15.
• 5. The Rewards are the good things of this life, and eternal happiness in that to come, Mark 10.30.
• 6. The Chastisements are afflictions, Heb. 12.6.
• 7. The Weapons are Faith, Hope, Love, the Word and Prayer, Eph. 6.16.
• 8. The Time of it is to the worlds end, Mat. 28.20.
• 9. The place is this world and the world to come, Rev. 5.10. Mat. 25.34.
• 10. The Officers are Preachers, 2 Cor. 5.20.
• 11. The Vice-gerents are Governors, Isa. 49.25.
• 12. It is exercised upon the Conscience of man, Rom. 14.17.

Again, the Head or King of this Kingdom, is God the Father, the Son, and the Holy Ghost: There is but one King, because there is but one God.

• 1. The Father is King, and Ruleth by the Son and the Holy Ghost.
• 2. The Son is King, because
  • 1. He sitteth God at the right hand of God, and Ruleth with equal power with the Father.
  • 2. He is Mediator, by whom God worketh im∣mediately, and giveth the Holy Ghost.

The enemies of this King∣dom are

• 1. Partly in the Church; as Hypocrites, who challenge to themselves the Name and Title of the Kingdom, when as they are nothing less.
• 2. Partly without the Church; as Turks, Jews, and all such as defend Errors against the ground and foundation of the true Religion.

It appears from what hath been said, That the Kingdom of God cometh to us four ways; viz.

• 1. By the Preaching of the Gospel, whereby is revealed the light of the true and heavenly Doctrine.
• 2. By Conversion; when some are converted, and are endued with Faith and Repentance.
• 3. By making progress or encrease; when the godly receive encrease, or when the proper gifts or blessings of the faith∣ful are augmented, with perpetual encrease in the godly or converted, Rev. 22.11.
• 4. By Consummation, or full accomplishment, when the god∣ly shall be glorified at the second coming of our Lord.

We ought to desire that the Kingdom of God may come, for these Reasons specially:

• 1. For the glory of God, or in respect of the first Pe∣tion; because that we may sanctifie and hallow his Name, it is required that he Rule us by his Word and Spirit.
• 2. Because God will give his Kingdom onely to those that ask it.

The wants we are to bewail, taught us in this Petiti∣on, concern either our selves or others:

• 1. We must lament and mourn for our own miserable estate by Nature, whereby we are the servants of Sin, and so in bondage and thraldom thereto, Joh. 8.34. And the best of us do but weakly yield to Christs Scepter, and where Sin raigneth, there the Devil hath dominion.
• 2. We must bewail the sins of all the world, in the transgression of Gods Law, whereby God is dishonored, his Kingdom hindred, and the Kingdom of Darkness furthered: We must therefore bewail that there be so many hinderers of Gods Kingdom, as namely, the Flesh to infect, the World to allure, the Devil to seduce, Antichrist to withdraw, the Turk to withstand, and the Wicked to trouble men that should be Subjects of this Kingdom. Pray therefore, Thy Kingdom come.

The helps which further Gods kingdom and are to be de∣sired of us; viz.

• 1. The Preaching of the Gospel, and all other divine Ordinances, whereby Gods Kingdom is erected and maintained; that they may be where they are not, and may be blessed where they are vouchsafed: and here∣in for godly Magistrates and faithful Ministers.
• 2. That God would enlighten the eyes of our mindes, that we may see the wonders of his Law, that so the Lords ordinances may be blessed unto us.
• 3. That we may be wholly subject unto Christ, and that of Conscience, not onely in our outward behavior, but in minde, heart, will, and in all our affections, that we may grow in grace, and in the saving knowledge of Christ Jesus.
• 4. We must desire to be dissolved, and to be with Christ in the Kingdom of glory; for this end, that we may make an end of sinning, and be∣come more obedient Subjects unto Christ, yea wholly ruled by him; though for the good of others we must be content to live.

• 5. That both by the hour of death, and by the coming of Christ to Judge∣ment, this Kingdom in us and all Gods chosen, may be accomplished; that Satan being trodden under our feet, and the power of death destroyed, God may be all in all, 1 Cor. 15.28.
• 6. That Christ would come in Judgement, when all things shall be subdued unto God, and all his obedient Subjects shall be fully glorified: This we may desire in heart, though we must leave the time to Gods good will and pleasure, still waiting for it by faith in his Promise.
• 7. That God would enlarge his Sanctuary here on earth, gather his elect more and more, and still defend and maintain his Church in every place in the world: when these desires affect our souls, then do we truly say, Thy Kingdom come.

The du∣ties to be pra∣ctised by us, that Gods Kingdom may come; viz.

• 1. We must labor for true humiliation and conversion, else we cannot enter into the Kingdom, Matth. 8.3. Joh. 3.5. nay otherwise we do but mock God, by saying well and doing nothing.
• 2. We must be careful to bring forth the fruits of Gods Kingdom, which are Righteousness, Peace, and Joy in the Holy Ghost, Rom. 14.17.
• 3. We must hence learn to be contented in all estates of this life whatso∣ever; the hope of this Kingdom which we here pray for, must swallow up all the sorrows that earthly calamities can bring upon us, Luke 12.32.
• 4. We must all labor in our places and callings to bring one another into this kingdom; one neighbor another, and one friend another, Ezc. 18.30.
• 5. Hence we must learn every day to prepare our selves to dye, for by death our souls enter into the glory of this Kingdom which we pray may come unto us: whence appears the monstrous hypocrisie of the world, whose practice flatly contradicts their prayer.

Of this Peti∣tion,

• 1. The Supplication is for the continuance of Gods gracious Providence over his general kingdom, and of all good means and furtherances of his special kingdom, his Church.
• 2. The Deprecation is against all impediments and lets of Gods general king∣dom, as Anarchy, Tyranny, wicked Laws, &c. and against all hinderances of his special kingdom, as Toleration of Idolatry, Heresie, Ignorance, Idleness, Infidelity, Impenitency, Hardness of heart, &c.
• 3. The Thanksgiving is for the Lords exercising his kingdom, in the right or∣dering of the world, punishing the wicked, rewarding the godly, spreading the glorious beams of his Word, enlarging his kingdom; for worthy Ma∣gistrates, and faithful Ministers; for Faith, and all Spiritual graces.

In this glass we read the superstitious vanity of ignorant souls, The rotten hypo∣crisie of formal Professors, The cursed Rebellion of prophane worldlings, The An∣tichristian Tyranny of Idolatrous Papists: All which, as we tender the Soveraign Power of Christs Scepter, the Prerogative of his Royalty, and the eternal happiness of our own Souls, let us carefully avoid, as by making it the language of our hearts, so the loyalty of our whole lives, to practice Thy Kingdom come.

A new-hatch'd old-laid Heresie appears, That here on Earth yet full One thousand years Christs Kingdom is to come, and triumph shall With all his Saints in Pomp Majestical. Fond Dreamers! Call ye this Terrestrial? Which figures that which is Spiritual. Raign in our hearts, O Lord; Protect, augment Thy Church; This is thy proper Regiment: Cast down thine Enemies; Compleat the sum Of thine Elect: So let Thy Kingdom come.

§. 7. Thy Will be done in Earth as it is in Heaven.

THis Petition in order followeth Thy Kingdom come, to shew, That where Gods kingdom is set up, his will is endeavored after, and preferred always, and not our own will: It depends indeed on both the former Petitions, for Gods Name is hallowed when his will is done, and his kingdom comes, when by doing his will we testifie our selves his obedient Subjects. Wherein we desire, that we and all the peo∣ple of God upon earth may as readily obey Gods will, as the Angels and Saints in heaven: So that this Petition is propounded in a Comparison, the former part whereof respects the grace of Obedience which we pray for, the other the right maner of performing it; wherein we must note, That this particle (As) doth not betoken the degree, but the kinde of doing Gods will, which is the beginning of performing Gods will with continuance and encrease thereof, not the Con∣summation, perfection and full accomplishment thereof, which yet we are to de∣sire here, that at length we may obtain it; which though it be impossible in this life, yet are we to pray for it as children ravished with the desire of Gods glory. Thus, we pray not here to perform obedience equal in measure and degree of perfection, to the obedience of the blessed Angels and glorified Saints in heaven, but such as is like unto it; for this note of Comparison here imports a likeness and resemblance, not equality, in doing the will of God chearfully, without murmuring; speedily, without delaying; generally, without omitting; sincerely, without dis∣sembling; constantly, without forbearing; and perfectly, without halting, even as the Saints and Angels in heaven. Now as many as truly be in Gods Kingdom, can∣not but thus immediately do Gods will; for obedience to Gods will is an effectual sign that the kingdom of God is in us, 1 Joh. 1.3. into which, not every one that saith, Lord, Lord, shall enter; but such alone whose actions say, Thy will be done, Matth. 7.21.

Gods will is either Secret or Revealed, according to that of Moses, The secret things of the Lord belong unto the Lord, but 〈◊〉〈◊〉 revealed to us 〈◊〉〈◊〉 our children: Yea we must know, That Gods will is onely one considered in it self, as God is one; but for our un∣derstanding it may be thus distinguished:

• 1. His absolute or secret will, which is the will of his good pleasure, whereby, according to his eternal Counsel, he determines all things, what shall be done, or what shall not be done, and in what maner; and is touching the num∣ber of those that shall be saved, The Day of Judgement, The time of the Jews Conversion, The final confusion of Antichrist, And particular estates of other men, The parti∣cular afflictions and crosses appointed for us, The day of our death, and such like. This absolute will extendeth over all Creatures, and over all their actions, Eph. 1.11. Mat. 10.26. and is hidden from us till he reveal it by the event; which being his secret will, because unknown, and therefore un∣certain to us, we may not rashly presume on; for in these things we here pray, That we may rest contented in the Lords good pleasure.
• 2. His revealed will, being whatsoever is manifested in his word and works to be his will, concerning both faith and practice. This we are precisely to follow, for here we pray that it may be answerably done as it is required. Thy will, that is, not my will; thy will onely, not thine and mine also, betwixt which two there is no proportion; thy will both for matter and maner; and thy will, though contrary unto, or against my will. As it is in Heaven; as by the In∣bitants of heaven, that are free from all temptations and discouragements.

When we say, Thy will be done, it is not meant of the absolute or se∣cret will, but of the revealed will of God; and that for these Reasons:

• 1. Because the Absolute will of God is alway done, and cannot be resisted, Isa. 46.10. Rom. 9.19. but his Revealed will is gene∣rally transgressed by men, who do that which seemeth good in their own eyes, notwithstanding Gods revealed will to the contrary.
• 2. Because a man may dissent from the absolute and secret will of God without sinning, so be it he still submit himself to the will of God, resting therein when it is revealed. Thus Abraham prayed for the safety of Sodom (yet submissively) which God willed and decreed to destroy, Gen. 18.23, 27. and David for the life of his childe, which God would have to dye, 2 Sam. 12.16, 24. and our Savior Christ for the removal of that Cup which God had absolutely decreed that he should drink of, Mat. 26.39. yet submitting his will unto his Fathers, with all chearfulness of obedience.

The special Branches of Gods revealed Will:

• 1. The Conversion of a sinner, Ezek. 33.11. and obedience to his Com∣mandments.
• 2. That we deny our selves, and relye wholly on our Savior Christ for salvation, Joh. 6.40.
• 3. Our Sanctification in Soul, in Body and in Spirit, 1 Thess. 4.3.
• 4. That every one that lives in the Church of God, beside his general cal∣ling of a Christian, should have a particular Calling to live in, wherein he must seek the glory of God in the good of others, 1 Cor. 7.20, 24. and love our Brethren, Joh. 13.14, 15.
• 5. To subject our selves unto the hand of God in all crosses and afflictions whatsoever, Acts 21.14. to labor for the knowledge of Gods will, Joh. 17.3. and for holiness of life, Eph. 1.4.

Hence it appears what the will of God signifies; viz.

• 1. The Commandment of God, Psal. 103.21.
• 2. Events, or rather Gods Decree concerning Events, Mat. 26.39. Isa. 46.10.

Be done] There be two de∣grees of doing Gods will:

• 1. Evangelical obedience prescribed in the Gospel; that is, a sincere en∣deavor according to all the power of grace that God hath given us, to do the will of God, and this especially is here meant.
• 2. Legal, commanded in the Law; that is, a perfect fulfilling of the Law, and of Gods will, but this is not at∣tained to in this life: Of perfections there are three kindes; viz.
  • 1. A perfection of Sincerity, which was in Hezekiahs obedience, Isa. 38.3.
  • 2. A perfection of Parts, which was in Zachary and Elizabeths obedience, Luke 1.6.
  • 3. A perfection of Degrees, which was onely in the first and second Adam, and is now onely in the holy Angels.

In earth as it is in heaven] which in this Peti∣tion our Savior Christ addeth,

• 1. To prescribe and draw us a pa∣tern of obedience, and exam∣ple of perfection, to imitate in likeness and resemblance, though we cannot in equality; which likeness stands in these four things especially:
  • 1. In chearfulness and willingness, for the Angels readily obey Gods com∣mands.
  • 2. In priority; the Angels prefer to do the will of God before all other things.
  • 3. In speed and quickness, without de∣lay or slackness.
  • 4. In faithfulness and sincerity.
• 2. That by this desire of perfection we may be assured, that God will give us here the beginning, and the perfection in the life to come.

That Gods wil may be done, in this Petition we desire

• 1. That we may have grace to deny our selves, our own wills and affections; which Self-denyal consisteth of two parts; viz.
  • 1. That we may be ready to renounce all our affections, which are disagreeing from the Law of God.
  • 2. That we may be ready to execute the will of God, willingly submitting our selves thereto in all things.
• 2. That Gods word may be Preached diligently and faithfully, because his will is revealed therein; and that God would incline and dispose our hearts towards his holy word, that we may not onely know, but obey Gods revealed will, Psal. 119.27,36.
• 3. That Magistrates in a Commonwealth, and Masters in a Family, see to the practice of doing Gods will, in the performance of the duty and calling both of all in general, and of each in several, that we may rightly and duly perform the duty committed unto us, whether common or proper.
• 4. That every one for himself may walk in the obedience of God; with∣out pride in prosperity, and without murmuring in adversity, because it cometh unto us by the will of God.
• 5. That God would turn the hearts of all men from sin, and bring them every where to the obedience of his will.
• 6. That Events, such as are not contrary to Gods will, that is, that such things may come to pass which so please him.
• 7. That God would bless and prosper our actions and counsels, that no other Events may follow them, but such as himself knoweth may most serve for his glory and our salvation.
• 8. That God would hasten that time and state unto us, wherein we shall perfectly do the will of God, that is, our state of glory.

Rules of obey∣ing Gods will:

• 1. Obey Gods will absolutely and for himself; obey man onely in God, and for God.
• 2. Obey God in the maner, as well as in the matter which he commandeth.
• 3. In doing the works of piety, let them give place if unfaigned necessity require, and calleth to a work of Charity.
• 4. Let the works of thy private Calling give place to works of the pub∣like calling and general; as if thou be laboring on the six days, the Lord calling to his House by his worship there, thou must attend it, Lev. 23.
• 5. The works of a general common calling must give place to the works of a special undoubted calling, being contrary, if a man at any time hath such.

That all our obedi∣ence to Gods will may be the better ac∣cepted of him, it must have these three pro∣perties:

• 1. Chearfulness and readiness; God loveth the chearful giver.
• 2. Sincerity, which is heartily and from the Spirit approving our selves to God, and not affecting the applause and praise of men.
• 3. Universality, which is in all and every particular thing; thus Job is approved, obediently professing his subjection to God, though he should aggravate his misery and kill him.

The way how to be∣come chear∣ful doers of the will of God; or the duties re∣quired by this petition to be practi∣sed by us, that Gods will may be done:

• 1. We must prove what is the good and acceptable will of God, Rom. 12.2. that is, we must by often tryal of our actions by the Word of God, become expert in Gods will, and esteem highly of it, be it never so con∣trary to carnal Reason: Thus Abraham did, Gen. 22.3.
• 2. We must lay aside our own wills, and be possessed with a base conceit thereof, not leaning thereon.
• 3. We must labor for a true perswasion of Gods mercy in the pardon of our sins, and for the salvation of our souls, whereby we may shew our selves thankful to God for so great a mercy.

• 4. We must consider that we are the Temples of the Holy Ghost, which is a wonderful dignity to sinful men; and in regard hereof we must stir up our selves so to live, that we make not sad the Spirit of God which dwelleth in us.
• 5. We must consider the blessings of God bestowed on us both in soul and body one by one, and this will move us to love God; which love we shall shew in doing his will, 1 Joh. 5.3.
• 6. Let us consider the threatnings of God against sin, and his Judgements upon them that live in sin, and these will help to restrain our corruptions that they break not forth into action.
• 7. We must be strict in the matter of sin, making conscience of every evil way; yea, even of the first motions unto sin, that never come to con∣sent: for this Petition for obedience, respects not onely our words and deeds, but also our secret thoughts, for even they must be brought to obedience unto God, 2 Cor. 10.5.
• 8. We must seek to cut off all things that hinder us from doing Gods will; we must use Spiritual means, and pray for the Spirit to mortifie and cru∣cifie the lusts of the flesh, Rom. 8.13. which makes us rebels against God in transgressing his will. Now the ground of this work is the death of our Saviour Christ, applyed by true Faith to our corrupt hearts.
• 9. We must not live inordinately, but in that sort which God hath en∣joyned Christians in his word; every one godly in the general calling of a Christian, and faithfully and conscionably in his particular calling, whe∣ther of Church, State or Family.
• 10. We must endeavor to subject our selves patiently to the will of God in all afflictions whatsoever, for it is the will of God, that through mani∣fold afflictions we should enter into his Kingdom.

This Petiti∣on tea∣cheth us to bewail

• 1. Our natural disposition, whereby we are prone to rebel against the will of God.
• 2. Our natural hypocrisie, even that which remaineth in us after grace re∣ceived.
• 3. Though we have never so much grace, yet to lament and bewail our want of obedience in all good duties, because the best of us all fail in the maner of doing them.
• 4. Our impatience, that when God layeth any crosses upon us, we cannot as we ought endure them patiently and thankfully.
• 5. Our slack and imperfect obedience, yea privy pride, proud presumption, deadness of Spirit, secret hypocrisie, and other weaknesses incident to us even in our best services.
• 6. The sins of others, whereby they disobey the will of God, and so rebel against him, whereby he is dishonored; and therefore must we be pas∣sionately grieved for the sins of others, and labor to reclaim them.

In the sup∣plication of this petition we pray,

• 1. For grace to deny our own wills and ways.
• 2. For understanding of the will of God, which without it we cannot perform.
• 3. For faith, whereby to believe that the will of God revealed unto us, is the will of God.
• 4. For power to obey the holy whole will of God, which is both active in doing, and passive in suffering.

In the depre∣cation of this Petition we pray against

• 1. Rebellion, or an obstinate offending against the known will of God.
• 2. Prophaneness, which is an undervaluing estimation of holy duties.
• 3. Hypocrisie, which is a drawing near to God with the lips, but estranging the heart from him.

• 4. Natural Corruption, which draweth away to disobedience, enticing to evil.
• 5. Wea riness in well-doing, a refusing to go forward, and a turning back again.
• 6. Impatience, murmuring at crosses, and discontent at Gods Provi∣dence.

The thanksgiving of this Petition is

• 1. For disobedience and sin in any measure mortified.
• 2. For the knowledge of Gods will, for faith and desires in truth to obey the will of God in all things all the days of our life.

In this Petition we are taught to frame our lives to an holy imita∣tion of the blessed An∣gels; which will not stand with their humor, who account zeal in Religion affected pre∣ciseness: But such as call God Father in sin∣cerity, must set before them the obedience of the holy Angels, as a patern for their imita∣tion to a like resem∣blance, although not to a like equality of per∣fection. Now in them we may observe these things for us to follow:

• 1. They desired before Christs Incarnation to look into the mystery of our Redemption wrought by Christ, 1 Pet. 1.12. much more doth it concern us to be diligent sear∣chers out of this mystery in the Gospel.
• 2. The Angels are maintainers of true Religion, and of the worship of God, for the Law was given by Angels, Gal. 3.19. they brought the Apostles out of prison to preach the Gospel, they are enemies to Idolatry, Rev. 19.10. Herein also let us be their followers.
• 3. The Angels were always nigh unto Christ at his Nativity, Luke 2.9, 10. in his temptation, Mat. 4.11. in his Ago∣ny, Luke 22.43. in his Resurrection, Mat. 28.2. and Ascension, Acts 1.10. And so should we perform unto Christ all the service we can.
• 4. They are alway praising and lauding the Name of God; so should we labor to have our hearts enlarged for his glory, and our mouthes filled with his praises.
• 5. They be serviceable for our good, if we be Gods chil∣dren, though they be far better then we are, Heb. 1.14. So must we imploy our selves in soul, body, calling, cre∣dit, and all we have, for the good of men.
• 6. They are joyful when sinners are converted from sin unto God, Luke 15.10. and are grieved when men by sin dishonor God; the like affections should be in us: for in the world to come we shall be like the Angels in heaven in glory, Mat. 22.30.

This patern of Angelical obedience, here propounded for our imita∣tion, must teach us,

• 1. To acknowledge and bewail the natural hardness, deadness, and untowardness of our hearts in yielding obedience to the will of God.
• 2. To bewail the want of sincerity and faithfulness in doing Gods will; our maimed and defective obedience shews how far we come short of this Angelical example: Many content them∣selves with the outward service of the body, and never regard the inward worship of the heart; and others have respect to outward duties of piety, that concern God, but for upright∣ness and mercy towards men, they little regard. This the An∣gels do not.

This Angelical example informs our judgement what honor we are to give to the blessed Angels, namely, the honor of imitation, and not of any divine wor∣ship: for when John would have worshipped the Angel, he forbade him, saying, See thou do it not, worship God, Rev. 19.10. From all which let us be perswaded to begin our heaven upon earth, by resembling, though not equalling, the Angels

in obedience; that so with them and all the Host of Heaven we may sincerely say, Thy will be done in Earth as it is in Heaven.

How many say, Gods will be done; and yet The Idol of their own Will-worship set In stead thereof? How many vainly say In Prayer, what they practice to unpray? Or with the words conclude the work, as though The will of God were done by saying so. Help, Lord, for of our selves we proudly draw Back from thy Will, and make our own a Law: Assist us by the Spirit of thy Son To keep thy Law; then shall Thy will be done.

§. 8. Give us this day our daily bread.

UNder the name of Bread, by that usual figure Synecdoche, our Savior Christ compriseth not onely all corporal blessings, and such as are necessary for this life, but also the profitable use of them. Give us;] that is, Bestow, bless and san∣ctifie all temporal necessary good things unto us; Sanctifie all outward comforts un∣to us, which by reason of sin stand accursed, that they may not be a destruction to us in the use of them, as we deserve: Bestow, uphold, continue and maintain that which thou hast given us; Bless, make prosperous and wholesom our meats and drinks, for the strengthning of our bodies, and refreshing our Spirits, so as we may be enabled in the strength of thy blessing, to serve thee in our Callings as thou hast commanded. This day] that is, we desire not such abundance for so long a time, as whereby our dependance upon thee should be cut off, but to be content with things necessary for the present, and to wait upon thee for the future from day to day. Daily bread] that is, Bread for our substance, such as Nature doth require to uphold it; no dainties or costly feastings, but onely necessary food and cloathing, whereby the sub∣stance of our bodies may be continued, and not pine away. Our daily bread] that is, not the bread, the clothes, the substance of another, but such things honestly got∣ten by our labor, through Gods blessing upon us, according to the Apostle, 2 Thess. 3.2. And the wealthiest in the world may not think himself too rich to beg this daily bread, for he knows not ere the day pass, to what extremity, with Job, he may be brought.

This Petition followeth immediately Thy will be done, because to have things necessary for our maintenance, is a stay and help unto us, the more chearfully to do the will of God, and keeps us from unlawful enterprizes; and because the Rule of seeking things temporal must not be our own, but the will of God. So likewise this Petition in order is placed before this (Forgive us our Trespasses) not for that the things of this life are to be sought before those that concern the life to come, for this is forbidden, Joh. 6.27. but to provide against our infirmities, whereby we distrust God for food, raiment, and worldly deliverances, when we profess that we believe in him for the remission of sin, and deliverance from damnation; and to provide for the strengthning of our faith touching things eternal, by ascending from these his gifts below, wherein we taste of his goodness daily. By which order we are taught to consider the corruption of mans Nature, which ought in the first place to seek things Spiritual; but because we live rather by Sense then by Faith, we do prin∣cipally desire things corporal. Again, hereby appears Christs mercy unto man, in that by this order he descendeth to our infirmity, who rather depend on him for the pardon of our sins, then trust him for our provision in this life; which argues we are but of little faith, Matth. 9.5. Lastly, by this order we are taught to depend upon

him for the forgiveness of our sins: for when we see that he is here so careful for our bodies, he will doubtless be more careful to provide for the good of our souls, Rom. 8.32.

The Reasons why in this Petition Christ addeth (This day)

• 1. To meet with our distrustfulness and covetousness, and to re∣claim us from both these vices.
• 2. That we should depend on him onely; as yesterday, so this day; as this day, so to morrow and for ever.
• 3. That the exercise of faith and prayer may be always continued in us.

The Rea∣sons why Christ cal∣leth it, Dai∣ly bread.

• 1. Because he will have us daily to desire as much as may for every day suffice us.
• 2. Because he will bridle our raging and endless lusts and desires; for we are not to be inordinately careful for any thing, but to depend upon Gods Providence.
• 3. Because he will have us to know, That as we expect daily our sup∣portance from God, so are we daily to praise him for it.

From this cir∣cum∣stance of time (This day) we are taught,

• 1. To acknowledge Gods particular providence upon us from day to day, whereon we must depend continually for all things needful, though we see no reason thereof.
• 2. To bewail our distrustfulness of Gods providence for temporal blessings.
• 3. To moderate our care in seeking for the blessings of this life; yet we must exercise our selves in the use of lawful means to provide things honest and necessary, otherwise we shall tempt God: but this care must not over-ballance our dependance on him.
• 4. To sanctifie the Creatures by prayer and thanksgiving when we use them; for as we pray for them, so we should glorifie God for his blessing upon them daily as we use them.
• 5. To make it our practice every day to pray unto God for his blessings.

For what Reasons Christ wil∣leth us to desire our bread, not mine, thine or another mans bread,

• 1. That we should desire those things which God giveth us; for the bread is made ours by Gods assignment and appointment.
• 2. To admonish us to abstain from that which is other mens, and to eat our own bread in the labor of our hands, by an honest and lawful Calling, 2 Thess. 3.10.
• 3. That we may use them with a good Conscience.
• 4. Because the children of God onely have a propriety in these outward good things through the gift of God (being all forfeited by Adams fall) so that the wicked be but usurpers of them.

The Reasons why in this Peti∣tion we desire corporal blessings,

• 1. In respect of Gods Commandment, both general, Mat. 7.7. and spe∣cial, Mat. 6.9.
• 2. In respect of Gods Promise; and he hath promised them, That we should thereby have a Spiritual, not a flesbly security, Mat. 6.32.
• 3. In respect of Gods glory, that we may ascribe them to his Providence, and not think they come by chance unto us.
• 4. Because the desiring and expecting of these blessings, is the exercise of our confidence in the Promise of Grace, or the exercise of our Invo∣cation, Faith and Hope.
• 5. That we may do the will of God here on earth, which without it we cannot, Psal. 115.18.
• 6. That the desire of these blessings may be a confirmation in our mindes, and a profession before the world, that God is he who giveth even the least benefits as well as the greatest.
• 7. For our comfort, that we may know that the Church shall ever be pre∣served, when God heareth us according to his Promise.

The maner how corpo∣ral blessings are to be desired:

• 1. With a confidence and full perswasion of Gods favor; because other∣wise God might answer, We are not of them unto whom he hath promised these things.
• 2. With a condition of Gods will and pleasure, with a submission of our will to Gods will.
• 3. With faith and belief of Gods hearing us, that he will give us so much as sufficeth.
• 4. To this end, as thereby to serve God and our Neighbor.

The bread in this Petition cannot (as some would have it) be un∣derstood of Spiritual food, for these Rea∣sons:

• 1. Because this prayer is a perfect patern for our direction in all things, the temporal not excluded, whereby we acknowledge Gods Providence to be extended even to the smallest things of this life; to make profession whereof to his great glory, is not unworthy this most divine Prayer.
• 2. Because our Spiritual food is asked in the second Petition, the coming of Gods Kingdom being the bestowing of his Grace, and specially of Christ the Fountain of all Grace upon us; and we are bound to pray that God will ever give us this bread, Joh. 6.34. but we are taught that this bread is not here meant.
• 3. Because the bread here asked is but for This day; which doth im∣ply a fading or wasting away, so as that we still have need of new bread every day, which cannot be so properly said of our Spiritual food: Understand it then of all things necessary for our suste∣nance.

How the bread is made good and saving unto us:

• 1. If we receive it with faith, with that minde, after that maner, and to that end which God requireth; that is, if we stick not in the Creatures, but pierce with our mindes unto God himself, the Crea∣tor of all things, and Fountain of all benefits.
• 2. If we desire that he will give to the bread obtained and received from him, a force and vertue of nourishing and sustaining our bodies.

That God may Give us this day our daily bread, let us remember every morning

• 1. To give him hearty thanks for all his mercies, bodily and Spiritual, and his late preservation of us.
• 2. To make an humble confession of our sins, with an earnest de∣sire of pardon, joyn'd with contrition of soul and amendment of life.
• 3. To ask such necessaries as are requisite for our soul and body, with fervency craving his blessing upon the labor of our Callings the day to come.

The Reasons why we ask all corpo∣ral blessings under this name of Bread:

• 1. Because bread is absolutely necessary for mans life, Psal. 104.15.
• 2. To teach us frugality in using Gods Creatures, Joh. 6.12.
• 3. To make us content with whatsoever God sendeth, Phil. 4.11.
• 4. To make us thankful if God give more then bread, Psal. 23.5.
• 5. Because in ancient times bread was mans most ordinary food, as appeareth, Gen. 18.5. Psal. 104.15. Mark 8.4.

How God doth give bread:

• 1. By blessing the earth with encrease by seasonable weather, Hos. 2.21.
• 2. By placing us in some honest Calling, Psal. 28.2.
• 3. By giving us the staff of bread, Lev. 26. that is, power to his Creatures to nourish us.
• 4. By making this bread not onely wholesom, but also holy unto us, that by it we may the better serve him.

The Reasons wherefore we call that bread ours, which is Gods gift:

• 1. To magnifie Gods gracious bounty, who maketh that ours which is not due unto us, 1 Tim. 6.7. Job 1.21.
• 2. Because God hath ordained it for our use.
• 3. As Christ is ours for the good of our souls, 1 Cor. 1.30. so Gods Creatures are ours for the good of our bodies.
• 4. It is ours, because we get it by our honest labor, Gen. 3.19. Eccl. 11.6.
• 5. It is sanctified unto us by the word and prayer, 1 Tim. 4.

In this Petiti∣on we are taught,

• 1. To beware of Covetousness, whereby we are discontent with our estate, and with the Israelites, murmure that we have no more but Manna.
• 2. To practice Sobriety, and moderation in dyet, apparel, and all other things appertaining to this life.
• 3. To ask of God every bit of bread we eat. Away then with all Chance and Fortune, and let us learn to acknowledge Gods providence in all things.
• 4. Like obedient children to ask of God our daily food, and to receive it as a gift of mercy from the hand of our Father. Away then with Merit by mans works, for if bread be of Mercy, Life everlasting cannot be of Merit on mans part.
• 5. To beware of distrustful care; for that which Christ bids us ask, God un∣doubtedly will give, because it is according to his will, if we ask in faith, and make a sober use of the means that be lawful; and look, if temporal blessings fail, for a good supply in Spiritual Graces.
• 6. To learn to receive our bread from God, or any other temporal blessing we enjoy, as a fruit of Christs Passion, which is the Foundation of every good gift and blessing of God.
• 7. That every one should have a lawful Calling, and therein so imploy him∣self, that he may eat his own bread, 2 Thess. 3.12.
• 8. That all fraud, injustice and cruelty in the getting of temporal things, is condemned; for we pray for our own bread, gotten by honest labor, that we eat not the bread of violence, Prov. 14.17. & 20.17.
• 9. That we must labor to be in Christ, 2 Cor. 13.5. endeavor to maintain our estate, Gen. 30.30. and impart our goods to the poor, Prov. 19.17.
• 10. That community of goods is an Anabaptistical fancy, Josh. 13.7. and not commanded in the word; for what need of a Law against Theft, if all things were common?

In the Suppli∣cation of this Petition we pray for all things needful for us in this present life, not being measured by our own will, but by the will of the Lord: These things are

• 1. Gene∣ral, con∣cerning us all; as
  • 1. Peace and tranquility, through which small things be∣come great; whereas by discord great things decay and come to nothing, 1 Tim. 2.2.
  • 2. Seasonable weather, that the heavens may answer the earth, the earth may answer the Corn, the Corn may answer us, as is promised of God to such as he favoreth.
  • 3. Worthy and vertuous Governors of the Common∣wealth, by whose care Peace may be maintained.
  • 4. Healthfulness, strength and ability of the people, and the encrease of them to our mutual comfort, and the dismaying of our enemies, Psal. 144.12.
  • 5. Victory over our enemies that rise up against us.
• 2. Spe∣cial; viz.
  • 1. An honest disposition to labor in our particular Callings, to get and preserve such things as are for our mainte∣nance; he must not eat that will not work, 2 Thess. 3.10. no man is priviledged to be idle.
  • 2. Good success through Gods blessing on our labor.
  • 3. A charitble disposition in us to relieve the impotent poor, for we pray for our, not my daily bread.
  • 4. The Sanctification of the Creatures, which is, when we

• ...
  • are sanctified that receive them, for without this there cannot be a com∣fortable use of them.
  • 5. The blessing of God to make the Creatures nourishable unto us; for neither they in themselves, nor we in our selves, have wherewithal to convert them to nourishment.
  • 6. Contentation and resting upon Gods Providence in our greatest wants and dangers.
  • 7. Humility and lowliness of minde, because we are all beggars; it is of Alms that we have any thing, we have nothing of our own, and with∣out the Lords liberality we cannot be sustained.

In the De∣precation of this Peti∣tion, we pray with submission to the will of God,

• 1. Against unseasonable weather, pestilent influences and vapours, plague and all contagious diseases, unhealthful constitutions, and extreme poverty.
• 2. Against idleness, improvident Magistrates, Invasion of Enemies, and Civil War.
• 3. Against discontent, murmuring, trust in the Arm of Flesh, covetous∣ness, and worldly cares, hard-heartedness, prodigality, unjust and unrighteous dealing, and against all things that defile man, and make the creatures unclean and accursed unto him; as pride in abundance, discontent in want, negligence in mens callings, unfaithfulness in deal∣ing, improvidence in getting, Parsimony in hoording, ingratitude in prodigally spending, unmercifulness in not giving to the poor, un∣thankfulness for Gods Creatures, all abuse of the gifts of God, and the like.

The Thanksgiving of this Petition, is, For all and every the benefits of this life, both general and special, even for all such things as before we prayed for, and for freeing us from any evils wherewith we have been bodily oppressed; yea, we thank God that he hath hitherto so bountifully provided for us and others; that we have a sufficiency for our present estate, and do see his blessing in the getting, having and using of all his Creatures: for had we the Royalty of the whole world, yet without the blessing of Almighty God, miserable were our condition; so that had we the fowls of the Air at command, all the fish in the Sea in a net, all the beasts of the Field at our shambles, all Creatures in the world at our command and service, yet had we need in all humility to address our selves to the Throne of Grace, and say, Give us this day our daily bread.

What have we that we have not, Lord, from thee? Save our own Natural impurity; Which poysons all the sustenance we take, Ʋnless thou bless it for our Saviors sake. Vouchsafe us, Lord, this day our daily bread; Without which Staff of life Mankinde is dead: One Crum for Jesus sake; the Crums are all We crave; the Crums that from thy Table fall. Such Alms are precious, when thou dost dispence Thy Blessing with those gifts of Providence.

§. 9. And forgive us our Trespasses, as we forgive them that trespass against us.

IN this Petition we pray, That God would freely forgive us all our sins and tres∣passes against his Laws, as we do from the heart forgive the offences by men com∣mitted against us. The word Trespasses in this Petition, is by Matthew called Debts, and by Luke, Sins; for sins are debts, because we owe obedience, of which we fail by sin: and because as by debt a man is in danger of imprisonment, so by sin, of being cast into the prison of Hell, whence Christ hath ransomed all Believers by paying the debt. Thus the word Debt is a figurative kinde of speech, taken from bargaining, wherein God is resembled to the Creditor; man is the Debtor, the Law is the Bond or Obligation, and Sin is that Debt of ours, for which we stand bound to God by the Law: which appears by this, That in the Evangelists the words Sin and Debt are used promiscuously; as Luke 11.4. compared with Mat. 6.12. Now sin makes us debtors unto God, not that we owe it him, for we are bound by the Law to the contrary obedience; but because upon default of obedience unto God, whereto we are bound by the Law, we are bound for our sins unto punishment, which is as it were a second debt. Thus Christ calleth all our sins Debts, Matth. 6. both Original and Actual, both of Fact and of Omission, because they make us debtors to God, either of obedience or punishment, which we are to pay.

Forgive us] that is, Seeing we are not able to pay the debts occasioned by our sins, accept of the satisfaction made by the All-sufficient Lord Jesus, and for his sake, Let not our debts be required at our hands, or any of them, for the least of which we are never able to answer: So that this Forgiveness here asked, is a free and full dis∣charge from sin and the punishment thereof, without any satisfaction on our part; and this God doth, when he is content for Christs sake not to impute sin unto us, but to account it as not committed, and the punishment as not due unto us, being fully and freely contented with the All-sufficient satisfaction made by Christ in his Death and Passion.

Ʋs] who are grievous sinners, and are for ever forlorn without this mercy. Ʋs, that by faith do believe our sins are pardoned, helping us against doubting, and con∣firming our faith. Ʋs, who believe, continuing to us this thy grace unto the end, whereby we may daily have sin expiated and done away, as by our weakness we are daily prone to sin.

Our Trespasses] that is, The infinite sins which proceed properly and naturally from us, as from a most corrupt fountain, and are no way to be imputed to thy Ma∣jesty as the Author thereof, or to Fate or Constellation, or to the Devil onely, though he seeketh to bring us thereto; for every man is drawn away by his own concupiscence, Jam. 1.14.

As we forgive, &c.] This is the condition upon which we desire mercy at the Lords hands, which chiefly consists in the reconciliation of the minde; for though we demand satisfaction where there is ability, yet remitting the malice, the Lord requireth no more at our hands, unless in the case of extreme poverty: so that a Trespasser may be forgiven, and yet lawful satisfaction required; and a Debt may be forgiven, and yet the Condition here set down not performed; viz. if the minde be not reconciled, but continueth still offended. Now though a trespass be forgiven by man, yet may it be retained before God; and though not forgiven by man, yet may it be by God, upon the unfained humiliation and repentance of the Trespasser. And although this forgiving of others is set as a condition required, that we may be forgiven, yet it is not for our forgiving of others, that God will forgive us; but this condition is put to teach us, That when we come to God in prayer, we should not come in wrath, or hatred against other men, or with a desire

of revenge, for this is contrary to the good Spirit of Prayer. So then, we must here observe, That our forgiving of others, is not a cause of our forgiveness, but one effect of our Justification, and a token of the Image of God in us: For this condition imports, That we must exercise mercy towards our brethren, and so break off the course of our sins, if we look for mercy at Gods hands; for the words in this Petition are comparative, betokening a likeness and similitude between Gods forgiving and ours, which must be rightly understood, because our forgiveness is mingled with much corruption through want of mercy; and therefore we must not understand it of the measure of forgiveness, nor yet of the maner simply, but espe∣cially of the very act of forgiving: And the force of the Reason stands thus, If we who have but a drop of mercy forgive others, then do thou who art the Fountain of Mercy forgive us. Understand further, That a man forgives a trespass onely as it is a damage unto man; but as it is a sin against God in the transgression of the Moral Law, so God onely pardons it.

These words thus understood, must be conceived as a Reason drawn, not from the cause or like example, but from the sign or pledge of Gods forgiveness; for God hath made a Promise to forgive us, if we forgive our brethren their trespasses, Mat. 11.25. Lastly, the order of this Petition followeth, That wherein we crave the needful good things of this life, teaching that the main hindrance thereof is sin, which till it be removed, hindreth that we cannot enjoy the good we desire, nor be freed from the evil we decline; and that by having our daily bread, we should lift up our mindes for Spiritual blessings unto God, Luke 11.13. and that it is nothing at all to have our daily bread, unless God give us also the pardon of our sins.

In this Peti∣tion we pray,

• 1. That God would forgive us all our sins, in thought, word and deed, both Actual and Original.
• 2. That he would remit unto us the punishment that is due unto us for sin both here and hereafter.

In this Peti∣tion Christ willeth

• 1. That we acknowledge our sins.
• 2. That we thirst earnestly after the remission of our sins.
• 3. That our faith be exercised, because this Petition confirmeth our faith, yea and floweth from faith.

For what Reasons we are to pray for remission of sins; viz.

• 1. That we may be saved, because without remission of sins we cannot be saved; for it is the very nature of sin, to hinder us from all good things here, Lev. 26. and of Gods Kingdom hereafter, Psal. 15.2, 3. Rev. 21.
• 2. That we may be put in remembrance of the remnants of sin, which are even in the holiest men; and that to this end, that Repentance may evermore encrease.
• 3. That we may desire and receive the blessings prayed for in the former Petitions.
• 4. That Gods goodness may be manifested, and we moved to meditate of his infinite mercy to man, when even the Angel•• that sinned he spared not, 2 Pet. 2. and also assured, that though 〈◊〉〈◊〉 by sin forget to perform the obedience of Sons, yet God still 〈◊〉〈◊〉 the compas∣sion of a Father.

How sins are said to be dis∣charged:

• 1. When they are discharged by the person which co••••itted them; so the devils and damned discharge their debts by suffering Mat. 18.34. & 25.41.
• 2. When they are paid by another, and so are our sins discharg'd by Christ, Gal. 3.14. which satisfa∣ction may be called for∣giveness in a threefold respect:
  • 1. In respect of us, who n••ther do nor can con∣fer any thing to this satisfaction, Luk. 17.10.
  • 2. In regard of Christ, who alone doth for∣give them, Mat. 9.2. and we no way are able to requite him, Psal. 103.1.
  • 3. In respect of God the Father, who in love giveth his Son, and accepteth his obedience as our satisfaction, Joh. 3.16.

From these words [For∣give us] we may learn,

• 1. That as we sue for our own pardon, so must we with the ••••ints sue for others, Exod. 38.32.
• 2. That we must be sorry when men do sin, Psal. 119.136.
• 3. That we may not uncharitably discover mens sins, Gal. 6.1, 2.
• 4. That we must not cause any man to sin, Prov. 7.18. Gen. 39.8.
• 5. That we must not delight in any sin, Psal. 119.104.
• 6. That we must forgive our brethren, Gen. 50.21.

There are three kindes of debts in sin; viz.

• 1. A debt of Obedience, which we owe to God, but have not paid it, through our transgression of the Law, Gen. 2.17. & 3.6.
• 2. debt of Punishment, because we have transgressed, Rom. 6.23.
• 3. A debt of Purity, which we owe by reason of our corruption after our transgression, Rom. 8.12. And against all these debts we must seek that we may get our discharge in this life, that we be not tor∣mented in the life to come.

The Reasons why sin is called a Debt to man:

• 1. Because we owe love, which is thereby broken, Rom. 13.8.
• 2. Because we owe punishment for doing wrong, Judg. 1.8.
• 3. Because we owe satisfaction for the wrong done, Lev. 6.4.

These words (As we forgive our debtors) are added for these Reasons:

• 1. That we may rightly desire remission of sins; that is, with faith and repentance, a sign and token whereof is the love of our Neighbor.
• 2. That when we finde in our selves true faith and repentance, we may so have a certain argument and comfort in us, that we are of the number of them to whom remission of sins is promised, and that therefore we shall doubtless obtain the same.

All offences that are done to us of others, may be re∣duced to these three Heads:

• 1. Such as do onely displease us, but bring no loss or hurt to us.
• 2. Small injuries, such as do not onely displease us, but withal bring some little hurt to us, either in our life, goods or good∣name.
• 3. Greater injuries, such as are not onely offensive to our persons, but withal do prejudice our life, and bring a ruine upon our estates, both in goods and good-name.

The for∣giveness between man and man, is fourfold; viz.

• 1. Of Revenge; that is, when we requite not evil for evil, either by thought, word or deed: This belongeth to all men.
• 2. Of private Punishments, when men return not punishments for injuries done, by way of requital; though we cannot forgive wholly and per∣fectly, yet we may truly and sincerely.
• 3. Of Judgement, when we judge not an injury done to be an injury.
• 4. Of Satisfaction, when it is due for some hurt done: Now man is said to forgive man, when he doth pardon either the wrong done, Gen. 50.21. or the punishment appointed for the wrong, 2 Sam. 19.23. or the satis∣faction which the offender is bound to make, Luke 7.4. or all of them as occasion is offered, Mat. 18.32.

The con∣ditional words of this Petiti∣on are use∣ful to us many ways; viz.

• 1. To inform us, that asking of pardon and testimony of Repentance go together; he that receives the one, must express the other, for where God gives pardon, there also he gives grace to repent, and mercy is not granted but on condition of repentance, Acts 2.37, 38.
• 2. To teach us to forgive our brethren, every day to renew our repen∣tance, and to humble our selves; and to let us know, That we are bound to forgive all persons, Gol. 3.12. all sins, Prov. 10. and at all times, Mat. 17.22. when men offend us; and that fully.
• 3. To afford us a notable sign of pardon of sin; namely, our forgiving of, and mercy to our brethren.

• 4. To admonish us to beware of the common sin of this Age, which is, desire of revenge, spite and grudging; for if we forgive not, we pray in effect that God would not forgive us, yea we curse our selves.
• 5. To discover unto us the gross hypocrisie of our Nature, for so oft as we make this Petition, we make profession of reformation of life in new obe∣dience; for this one branch of brotherly Reconciliation here professed, doth presuppose our Conversion from all sin, since true Repentance for one sin, cannot stand with a purpose to live in any other.
• 6. To stir us up to hunger after love, mercy, gentleness, meekness, and to en∣deavor to practice the same continually; living in peace, 2 Cor. 13.11. la∣boring to make peace, Mat. 5.9. and shewing all tokens of love to our adversaries, that they may assure themselves we have wholly forgiven them.
• 7. To shew us the way how to keep true peace of conscience for ever; for when we are at one with God and man, we have a blessed peace: and this is by calling upon God for the pardon of our sins every day, and by following after peace with men in the practice of forgiveness and reconciliation, which is never sincere without repentance.
• 8. To acquaint us, That no man living in malice can say the Lords Prayer as he ought to do, Mat. 5.24. and that is a sign of grace to forgive, Mat. 17.32.
• 9. To exclude from pardon all such as persecute the Saints of God, till they repent, and practice as they pray in this Petition.

By this Petiti∣on we are taught,

• 1. To bewail our carnal security, going on from day to day in sin, without thought of the debt thereby.
• 2. To relye and settle our hearts in all estates, in affliction, temptation and death it self, on the meer mercy of God in Christ, by faith in his Blood for the pardon of our sins.
• 3. Not to lie down in the sins we daily commit, but renew our estate by true humiliation and repentance; which consists in daily examination, confes∣sion, contrition, supplication and conversion.
• 4. To use this Petition as a remedy against despair, which must not embolden any to sin presumptuously, for the Lord hath said he will not be merciful to that man, Deut. 29.19.
• 5. That no man possibly can fulfil the Law, for the Apostles themselves were commanded to ask pardon for sin every day; whereby it is plain they could not fulfil the Law, much less can we.
• 6. In all godly maner to endeavor after what we pray for; for it is gross also; hypocrisie daily to ask the pardon of sin, and still to continue in the daily practice thereof.
• 7. Not onely to pray for the pardon of our own sins, but of our brethrens also; whereby we are taught, that the good estate of their souls should be dear and precious to us.

In the Sup∣plication of this Petiti∣on we pray for what so∣ever tend∣eth to the forgiveness of our sins; as

• 1. The knowledge of our sins, without which the tongue may pray for pardon, but the heart cannot. Thus many poor and miserable souls ignorantly deceive themselves.
• 2. Grace to acknowledge our sins, for he that hides them shall not prosper, Prov. 28.13. and all that know them do not confess them, or else some way justifie themselves.
• 3. Grace to be truly humbled for sin, and that in the sense of Gods curse due for it; else we are still in our sins, and cannot pray to speed.
• 4. Justification through the death and blood-shedding of Christ, Rom. 4.25. That Christs righteousness may be made ours, and our sins laid upon him, for his mercies sake.
• 5. Love and charity towards our brethren; that God would give us a heart to be reconciled to them, pardoning their offences against us.

The Depreca∣tion of this Pe∣tition is a∣gainst all things that may shut up Gods mercy and goodness from us; as

• 1. Blindeness of minde, and ignorance of our inward estate, which is through ignorance of the Law.
• 2. Hardness of heart, which keepeth from repentance.
• 3. Despair of Gods mercy and goodness, which driveth from God to the Devil.
• 4. Presumption, which is the promising of happiness to ones self on false ground.
• 5. Continuance in sin, and the least opinion of our own Righteousness.
• 6. Malice and thirsting after revenge, when injury hath been of∣fered us: To prevent and avoid which, we must consider
  • 1. How much the Lord hath forgiven us for Christs sake.
  • 2. That both the Lord Jesus and all holy men have forgiven and prayed for their enemies; the Devil alone is an implacable enemy.
  • 3. That the way of grace is thus stopped up, and consequently the way of glory.

The Thanksgiving of this Petition, is, For illumination to see our sins, for a sight and sense of our sins, and for blindeness Spiritual expelled; for Sanctification to turn us from sin, for hard hearts mollified, and for the extremes and bars of Grace, De∣spair and Presumption, removed; for Justification to deliver us by the death of Christ from all sin; for Love abounding, where offences against us abound, and for Malice banished and purged out of us; that howsoever we sustain many grievous wrongs at the hands of men, yet are we contented, yea chearfully willing to forgive them all, even as God for Christs sake hath forgiven us.

The Moral Law doth to Obedience binde The Ʋniversal Race of all Mankinde: Which not perform'd by us, we must endure The penal Statute of the Forfeiture; 'Less he, who as our blessed Surety stood, Cancel the Obligation with his Blood. This for the Faithful's done; 'tis now our part To Cancel, to remit with all our heart Others their Debts; that we for ours ne're may Be call'd t' Account at the Grand Audit-Day.

§. 10. And lead us not into Temptation, but deliver us from evil.

THis Petition in order is immediately subjoyned after the other, craving the par∣don of sin, to teach us, That this is not the onely care of Christians to seek to have sins pardoned, but for the time to come earnestly to strive against and resist it; the Christian mans life being a continual warfare: So that there be two Petitions for the soul, but one for the body; teaching us, That our care for the estate Spiritual, ought to be double to our care for things Temporal.

Lead us not into Temptation, but, &c.] that is, Suffer us not to be tempted above our power, or so that either we sin, or wholly revolt from thee; but strengthen us in our Temptations by thy holy Spirit, and deliver us from evil as the cause thereof: wherein we pray, That the Lord would not suffer us to be carried away by the Tem∣ptations of the World, the Flesh, or the Devil, to the committing of sin, but that he would deliver us from the evil of all Temptations, both of sin and damnation. Lead us not into Temptation which we cannot bear; so Augustine: Redeem us

from evil, that we be not carried by Temptations; so Calvin. And we pray thus, not that we may always be free, which cannot be, but that we may not be over∣whelmed, overcome, and made subject to Temptations, when we are by them assaulted.

But deliver us from evil] that is, Withdraw not thy Grace from us, leave us not to our own lusts, neither deliver us over to Satan to be hardned, but in all assaults stand thou by us, that our faith may not fail, and deliver us from the evil both of sin and punishment: So that the meaning hereof may be this, O Lord, we are every way subject to Temptations, and by our sins we deserve to be left therein to the malice of Satan, and to the power of our own Corruptions; yet we beseech thee not to forsake us in any Temptation, but give an happy issue thereto, still uphold∣ing us by thy Grace. Now here we must observe, That God is said to lead a man into Temptation, onely as Temptation is a punishment of sin, and onely by permis∣sion, leaving the party to himself and Satans malice, for some former transgression: For, God tempteth no man to destroy him, or to cause him to sin, but to try and exercise his Graces in him; wherefore this Petition which Christ taught us, speak∣eth not simply of all tryal and manifestation of our faith and godliness, unto which David offered himself of his own accord, Psal. 26. For, God tempteth not to evil, but man when he is tempted, is tempted by his own evil concupiscence, Jam. 1.13, 14.

The words themselves con∣tain one onely Petition (though some have thought otherwise) consisting of two parts:

• 1. The Petition it self, Lead us not into Temptation; or a Pe∣tition of delivery from a particular future evil.
• 2. The Exposition thereof, more general for delivery from all, as well present as future evil.

There be two causes of tempta∣tions, and consequent∣ly two sorts there∣of:

• 1. From God, for the tryal of our faith, godliness, hope, patience, con∣stancy, and obedience by the Cross: So God is said to have tempted Abraham, Joseph, Job and David. This is good and holy, when as God tempts a man, which is an action of God, whereby he proveth and tryeth man, to make manifest unto man himself, and unto others, what is in his heart, for God knoweth well enough before he tryeth him. This is called Good, both in respect of the Author, which is God, and in respect of the end, which is the good of his servants: And this we here pray not against.
• 2. By the Devil, our Flesh; and wicked men, which is every soliciting to sin, which soliciting it self is also sin. This is evil, being a wicked motion, allurement, or perswasion, arising partly from our own corruption, and partly from the suggestion of the Devil, whereby man is provoked to sin against God in the transgression of some Commandment. Now by Nature man is prone to be tempted, Gen. 31. Sin is a deceitful tempter, Heb. 3.13. and Satan is a subtile, cruel and diligent tempter, 1 Pet. 5.8. And this is that we pray against in this Petition.

Tempta∣tions are of divers sorts; viz.

• 1. Whereby God tryeth man, 1 Kings 10.11. searching into his heart, whe∣ther by affliction or otherwise, for Reasons best known unto himself.
• 2. Whereby man tempteth God, as by murmuring and refusing to believe, and to rest on his Providence, without seeing evident present Signs of his goodness; seeking after new miracles, trusting in outward means, prescribing God a time or maner of deliverance, impatient at his cor∣rections, adventuring upon needless apparent dangers without warrant, or burthening the faithful with vain and needless Traditions.
• 3. Whereby man tempteth man, seeking to circumvent him, by trying him with politick devices. Thus the Pharisees are said to have tempted Christ, Mat. 22.18.
• 4. Whereby man tempteth himself, his corrupt heart alluring and drawing him to sin, Jam. 1.14.

• 5. Whereby the Devil tempteth man, and provoketh him to sin: From these two last Temptations, of the Flesh and the Devil, that is, corrupt and evil motions of the minde, we desire here to be delivered; from the third we pray to be kept in the fourth Petition; from the second in the second Petition: From the first we pray not to be kept, but rather that the Lord would try us, and use all means he seeth best to further our Sanctification.

The four de∣grees of Tem∣ptation, by which it pro∣ceedeth till it bring a man to destruction, unless it be cut off, Jam. 1.14, 15.

• 1. Suggestion; when the minde conceiveth a wicked thought, put in by Satan, or arising from natural corruption.
• 2. Delight; when the evil thought conceived, and for a time re∣tained in the minde, descendeth to the heart, and there pleaseth the will, and delighteth the affections.
• 3. Consent; when the will yields to the evil motion, and the heart resolves to practice it.
• 4. Perfection; when a Sin is often committed, and by custom be∣comes as it were ripe, whereupon follows destruction: Now a man is led into temptation, when he is left of God to an evil mo∣tion, suggested into his minde, so as he gives consent unto it, and goes on to the practice of it.

To be led into Temptation, is to be possessed and held by the Temptation, after it hath assaulted us: For in every Temptation there be two actions; viz.

• 1. One of God, whereby in his just Judgement he leaves a man to himself, or to the malice of Satan.
• 2. Another of man himself, whereby being left of God, he enters into the midst of the Temptation, as it were plunging himself into it.

How the Lord is said to lead into Tempta∣tion:

• 1. By withdrawing his Grace, without which every man falleth, and is not able to stand in the day of Temptation, Psal. 119.8.
• 2. By leaving a man to his own lusts, by which as by a violent Tor∣rent he is carried quite away, Rom. 1.24.
• 3. By delivering over unto Satan, for the punishment of former no∣torious Sins, to be hardned; as in Pharaoh and Saul.

The Rea∣sons for which the godly may be led into temptation,

• 1. To keep them under, that they be not proud of Gods Grace, 2 Cor. 12.7.
• 2. To winnow the chaff of Sin from Gods Corn, Luke 22.31.
• 3. That Gods power may appear in mans weakness, 2 Cor. 12.9.
• 4. That his mercy may be seen in keeping them from a final fall, Luke 22.32.
• 5. That they may be like Christ their Head, Rom. 8.17.
• 6. That they may acknowledge that all strength is from God, 2 Cor. 3.5.
• 7. That by this they may know themselves to be Gods children, who alone are so tempted, that they recover in Temptation, Psal. 37.24.

How many ways God is said to tempt man:

• 1. By afflictions, as he did the Israelites, Deut. 9.3.
• 2. By Commandment, as he did Abraham, Gen. 22.1.
• 3. By prosperity, as he did David, 2 Sam. 12.
• 4. By offering objects, as he did Eve, Gen. 3.

The Graces to be desired of God, which are helpful against Tempta∣tion; viz.

• 1. Spiritual heed and watchfulness to prevent Temptations, and to avoid the occasions thereof.
• 2. Grace to pray in the time of Temptation, that God would lessen and moderate the violence and force thereof.
• 3. That in Temptation God would be so far from withdrawing his Grace from us, that he would then adde Grace to Grace, even new Grace unto the former.

• 4. That in continuance of Temptation when it abideth long upon us, God would strengthen us to hold out.
• 5. That he would give us patience to bear the irksomness & the trouble of it.
• 6. That in the end of it God would give a comfortable issue for his glory and our own good.

The Christian Armor against Tempta∣tion:

• 1. Truth or verity, whereby a man professeth true Religion, and endeavor∣eth himself in the practice of all the duties of Religion in sincerity; his speeches and his actions are suitable, proceeding from an honest heart, that truly meaneth whatsoever the tongue uttereth or himself practiseth.
• 2. Justice or Righteousness, when a man leads his life unblameably and uprightly.
• 3. The preparation of the Gospel of Peace; that is, when we finde our affections so cleave unto Christ, that by way of thankfulness for the glad tidings of Salvation by Christ revealed in the Gospel, which pro∣miseth pardon of Sin and life everlasting by Christ, we can deny our selves, take up our Cross, and follow him.
• 4. The shield of Faith, by which a man lays hold on the Mercy of God in Christ for his salvation, and under it shrowds himself against the fiery darts of Satan.
• 5. Hope, by which we wait for that salvation which we apprehend by Faith.

Reme∣dies against Tem∣ptation to Co∣vetous∣ness:

• 1. We must meditate, That God hath taken upon him to be our careful Pro∣tector, Psal. 23.1.
• 2. That this Sin is the root of all Evil; and that every covetous man is an Idolater, Col. 3.5.
• 3. That our life stands not in abundance, Luke 12.16. and that Christ and his Disciples were poor, Mat. 8.2.
• 4. That we shall carry nothing with us, Job 1.21. and that we must give ac∣count of our getting, Luke 16.2.
• 5. That it will hinder us in the service of God, Luke 14.18, 19. and make us unwilling to dye, Eccles. 41.1.
• 6. That our riches may suddenly be taken away from us, Prov. 23.5. or we from them.
• 7. That rich men come hardly to heaven, Luke 18.24. and many woes de∣nounced against them, Amos 6.1.

Reme∣dies against Tempta∣tions to Pride:

• 1. We must meditate, That we must not be proud, because we have all things of gift, 1 Cor. 4.7.
• 2. That God resisteth the proud, 1 Pet. 5.5. and that we are but dust and ashes, Gen. 18.27.
• 3. That pride hindreth a greater largess of Grace, Luke 18.24. and that it cast Angels out of Heaven into Hell, 2 Pet. 2.4.
• 4. That if it be in Apparel, I have more need to be humbled for my shame∣ful nakedness, Gen. 2.25.
• 5. That Christ left me an example of humility, Mat. 11.29. but pride ar∣gues me a Son of the Devil, for it is Signum Reproborum. Hieron.
• 6. That pride is the causer of contentions, Prov. 13.10. and that by it we make others to contemn us, Esth. 3.2.

Remedies against Tem∣ptations to Adultery:

• 1. We must meditate, That God sees us, Prov. 5.21. and will punish us, Gen. 20.3.
• 2. That we are members of Christ, 1 Cor. 6.15. and our bodies the Temples of the Holy Ghost.
• 3. That Adulterers shall not inherit heaven, 1 Cor. 6.9. they seldom repent, Prov. 7.26, 27.

• 4. That for the whorish woman a man is brought to a morsel of bread, Prov. 6.26.
• 5. That we wrong the Church and Commonwealth, by obtruding on both a bastardly generation; for neither, without evidence, know their true children.
• 6. That as thereby we endanger our souls, so we decay our bodies, and when we are dead, our memory is more rotten above ground, then our carcases under it, leaving behinde an inexpungeable blot, Prov. 6.32, 33.

Reme∣dies against Tempta∣tions to Glutto∣ny and Drun∣kenness.

• 1. We must meditate, That Solomon commands us at great Tables to put our knives to our throats, Prov. 23.1. That we thereby abuse our own bodies, Luke 21.34. The good creatures of God, Eph. 5.18. and that which might do good to the poor, Mat. 14.4, 5.
• 2. That by them we are made unfit for Gods service, 1 Cor. 10.7. and that these sins are the main instruments of other sins, Prov. 23.33.
• 3. That all civil Nations have detested these sins; that we are unfit to keep any secret, and become a scorn to the sober, Gen. 9.22.
• 4. That since Christ tasted gall and vinegar for us, why should not we ab∣stain from surfetting and drunkenness for him?

Reme∣dies against Tem∣ptati∣ons to Despair of Gods mercy; viz.

• 1. We must meditate, That we were by Baptism received into the Church, and it hath been to us the laver of Regeneration, Tit. 3.5.
• 2. That we once heard and believed the word, and therefore we shall stand ever by this faith, 2 Cor. 1.24.
• 3. That our Election is in Gods keeping, and therefore Satan can never steal it away, Eph. 1.4. for that the calling of God is without Repentance, and whom he loveth, he loveth to the end, Rom. 11.29. Joh. 13.1.
• 4. That we know by our love of the brethren, that we are translated from death to life, 1 Joh. 3.14. That we desire to believe in Christ, and to run the ways of his Commandments, Mark 9.24.
• 5. That we hate sin with an unfeigned hatred, 1 Joh. 3.9. and that we are sorry that we can be no more sorry for our sins, which to us is an argu∣ment of faith, 2 Cor. 7.10.
• 6. That Christs Merits are far greater then our sins, and he is the propitia∣tion for our sins, Joh. 1.29.
• 7. That though the righteous fall, yet he shall rise again, for God support∣eth him with his hand, Psal. 37.24.
• 8. That the Spirit doth, though very weakly, witness to my Spirit, that I am the childe of God, Rom. 8.16.

Remedies against Temptati∣ons to pre∣sume of Gods mer∣cy:

• 1. We must meditate, That God bids us not be high-minded, Rom. 11.20. and that Security destroyeth more then any Sin, Luke 17.26.
• 2. That he is blessed who feareth always, Prov. 28.14. and that we must work out our Salvation with fear and trembling, Phil. 2.12.
• 3. That as God is a God of Mercy, so is he also a God of Justice, Deut. 9.20.
• 4. That the more I presume, the more subject I am to fall, Luke 22.33, 34. and Satans main weapon to vanquish me, is this, That God is merciful, Rom. 6.15.
• 5. That the longer we continue in sins, the more hardly may we leave them, 2 Sam. 3.16.
• 6. That even David prayed to be kept from Sins of presumption, Psal. 19.13.

In praying that God will deliver us from evil, we desire,

• 1. That he would send no evil on us, but deliver us from all evils pre∣sent and to come, both of crime and pain.
• 2. That if he send on us any evils, that he would mitigate them in this life, and turn them to our salvation, that they may be good and profitable unto us.
• 3. That he will at length in the life to come, fully and perfectly deli∣ver us, and wipe away every tear from our eyes.

By Evil is not meant Satan onely, for it comprehendeth all our Spiritual Ene∣mies, and that for these Reasons:

• 1. The Title, Evil, is not onely given to Satan, but to Sin also, Rom. 12.9. and to the World, 1 Joh. 5.19. and to the Flesh, that is, the corruption of our Nature, for that is the evil treasure of the heart, Mat. 12.35.
• 2. That advantage which the Devil hath against us, is by the World, the Flesh, and Sin, as his Agents and Instruments in Temptation against us; and therefore with that evil one the Devil, Sin, the World and the Flesh must be un∣derstood.

That which we pray for we must en∣deavor to practice; and there∣fore our special care must be

• 1. To resist the Devil, and to keep our selves from the assaults of Satan unto Sin.
• 2. To beware of all Satanical practices, by using Charms, seeking to Witches, or the like, as means of help in any distress. This is gross hypocrisie, to pray against the evils of Satan, and to give our selves to the practice of them.
• 3. Not voluntarily to thrust our selves into such a place as is haunted by the Devil, nor to meddle with it or him, without a warrant and cal∣ling from God, to whom we must betake our selves by humble and earnest prayer.
• 4. We must avoid the company of evil persons, Prov. 1.10. Gen. 39.10.
• 5. Not live in places where evil is practised, though we might gain much by it, 2 Cor. 6.17.
• 6. We must take heed of evil speeches, which may corrupt our selves and others, Eph. 4.29.
• 7. We must hide Gods word in our heart, that we do not sin against him, Psal. 119.11.

In these words of this Petition, we pray against Sa∣tans slights & po∣licies, which he ex∣erciseth against all men, but especially against Gods chil∣dren, for their ru∣ine & destruction. They are many, but these six are most dangerous policies of Satan, which we are as well to watch as pray against:

• 1. When men have many good things in them, as knowledge in the mystery of Salvation, beside Moral vertues, then the De∣vil labors that concupiscence may still raign in their hearts, by their living in some sin or other, whereto they are naturally enclined.
• 2. When Satan cannot procure some strong Corruption to raign in the childe of God, then he labors to get him to commit some offence or sin, whereby the Name of God may be dis∣honored, his Profession disgraced, his Conscience wounded, and Gods children offended.
• 3. When the childe of God is faln into any sin, then the Devil labors to to cast him asleep therein, that he may lye in it without remorse, and so never repent.
• 4. When the Lord vouchsafeth to men the means of Salvation, then Satan labors to make the same void and of no effect, that so they may not onely miss of Salvation, but be condemned the more deeply for the neglect and contempt of the means.
• 5. When he cannot work his will inwardly in their souls as he de∣sires, then he essays to do them mischief by some outward Satanical operations. Thus he plagued Job.

• 6. Satan labors to bring Gods children to some fearful and miserable end, not so much for the bodily death, as in regard of the inward horror and terror of Conscience; for the extremity of his power and malice at a mans last gasp, he hopes will be most powerful; and if he be not restrained, he will endeavor to make him dye in presumption or despair.

How many ways God is said to deliver us from evil; viz.

• 1. By preserving us from committing sin, Gen. 20.6. and by freeing us from Judgements due unto sin, 2 Sam. 12.13.
• 2. By keeping us from the hurt of sin and afflictions, Psal. 91.13. and by turning all those sins which we commit, and the afflictions which we sustain, to our good, Psal. 51.1. & 119.67, 71.
• 3. By bridling Satan that he cannot subdue us, Rom. 16.20.
• 4. By giving us his holy Spirit, that by a lively faith we overcome all evil, Rom. 8.2.
• 5. By no means, Mat. 4.2. by small means, 2 Kings 4.3. by ordinary means, Josh. 5.12. by extraordinary means, 2 Kings 6.16. contrary to all means, Dan. 3.25.
• 6. By Christ Jesus, who overcame the World, by obeying; the Flesh, by suffering; and the Devil, by triumphing over him in his Cross, Joh. 16.33. 1 Pet. 4.1. Col. 2.15.

The wants we be∣wail in this Pe∣tition; viz.

• 1. The Rebellion of our wicked Nature, by which we resist the Spirit of God, Rom. 7.14, &c.
• 2. Our readiness in each little Temptation to yield up our selves to the com∣mitting of sin, Luke 22.45, 46.
• 3. That we cannot enough mourn for the remnants of our bondage, where∣by we are kept in the power of Satan.
• 4. That so many fall by Satans Temptations, Psal. 119.136.
• 5. That we cannot here get mastery over our own Corruptions, 2 Cor. 12.8.
• 6. That we love so this Spiritual Sodom, in which we are subject to, and fall by Temptation, Gen. 19.16.
• 7. The Tyranny of Satan our Adversary, going about each way to subdue us, Mat. 9.12.

This Petition being ne∣gative, the De∣precati∣on there∣of is first to be consider∣ed, which is

• 1. Against Temptation, as it may be a means to draw men from God to sin, 2 Cor. 12.7, 8.
• 2. Against Afflictions, as they are punishments of sin, Curses from God, motives to impatience, or means to make us take Gods Name in vain, Prov. 30.9. Against grievous afflictions long continuing, to make us de∣spair of Gods Mercy, or hearing our prayers.
• 3. Against Spiritual desertion, or forsaking of Gods Spirit; which if gone, all power to stand, and all Spiritual comfort is gone also: for it is in us the new life, the Spirit of the soul.
• 4. Against Solicitations to sin, either by the Devil, the World or the Flesh.
• 5. Against Sin, even when we are most solicited and tempted, because we shall meet with temptations, yet that we may not be overcome and made slaves unto Sin.
• 6. Against future relapse into Sin; blindeness of minde, hardness of heart through custom in sinning, or through some notorious sins com∣mitted.
• 7. Against backsliding from the Truth, either in part or in whole; all sorts of Judgements, temporal or eternal; and what hurt soever may befal, either by prosperity or adversity.
• 8. Against sudden death, that we may not be prevented of Repentance for renewed trespasses and eternal death, the greatest evil of punish∣ment.

The Sup∣plication of this Petition, is for such things as are best for us, preser∣ving us from Sin & dam∣nation; as

• 1. The Spirit of Grace, which is three∣fold:
  • 1 Light of understanding of the holy Scriptures, whereby we are able to use them.
  • 2. Stedfastness of faith, whereby, as by a shield, the fiery darts of the Devil are repressed; which also is of vertue to purifie the heart.
  • 3. Patience in bearing any cross or affliction, whereby we are tempted at any time, that in stead of sin, the issue thereof may be hope, Rom. 5.3.
• 2. The helping hand of the Lord to turn evil into good unto us; and this he doth
  • 1. By Humiliation, and casting us down under and for these things; as Nebuchadnezzar the proudest, and Saul the bloodiest Persecutor.
  • 2. By alienating and estranging our affections from the world and worldly things by affliction.
  • 3. By framing us by the Cross to a more careful obedience for the time to come, Psal. 119.71.
  • 4. By prevention, the Lord punishing us in this world, that we may escape in the world to come, 1 Cor. 11.32.
• 3. Everlasting life; that God for his mercies sake in and through the me∣ritorious satisfaction of our Savior Jesus Christ, would bestow this in∣finite good upon us.

The Thanksgiving of this Petition, is, For that in the former things which we pray for, God hath so enabled us to resist, as that neither the corruption of Nature, en∣ticements of the World, the policies of Satan, nor present Affliction, hath so sub∣dued us, but that we are able to rise again; as also for good arising to us by Tem∣ptations, and deliverance from the punishments by our sins deserved.

Since first the proud aspiring Angels fell, There was no want of Policy in Hell: The Devil knows by Observation, The pulse of each mans Inclination, The tide of all our Actions; yea, he knows How low our Graces ebbe, how high Sin flows; How the least spark of any Lusts desire Kindles the Heart, and sets the Will on fire. Help, Lord; let not the World, the Flesh or Devil Prevail, but still Deliver us from evil.

§. 11. For thine is the Kingdom, the Power and the Glory, for ever. Amen.

THis Conclusion is added as a Reason of all the Petitions, to strengthen our Faith, that God being both able and willing, doth grant all our Requests made unto him in the Name of Christ, and therefore in the end we post-adde a note of Confidence, and say, Amen; which is originally an Hebrew word, yet used in all Languages: It signifieth Truth or Faith; the uttering of it after a Prayer, im∣plieth an Assent unto the Prayer, together with carnestness of desire, and Faith for the obtaining that which is prayed for. Thus the people were commanded to say, Amen, Deut. 27.15, &c. and accordingly was it practised, Neh. 8.6.

For thine is the kingdom] that is, both general over the World, and special over thy Church and Chosen; both thy Kingdom of Providence and of Grace: And in this faith do we pray unto thee, submitting our selves as thy Liege-people.

The Power.] that is, The Almighty power, whereby thou art able to do all things whatsoever thy people ask and beg of thee; there is nothing out of thy power, but we are without all power and might in our selves to help our selves, therefore our eyes of Faith wait upon thy power.

And the Glory] that is, Thou shalt make thy glory shine more and more in being beneficial unto us, thy Faith and Religion shall be the more esteemed and reverenced, the end of all that thou dost for us shall be thine eternal praise; thine is the excel∣lency and majesty, which Property rightly and onely belongs to thee, thou alone having an absolute Soveraignty over all things, and Power answerable to dispose and govern them at thy pleasure; yea, we give thee all glory in confidence of thy goodness, and say, Amen, in token that we verily believe it shall be so with us as we crave, and do with all fervency beg, O Lord, let it be so, do thou subscribe to our desires, and say, So be it.

These words are a Reason of the former, touching which we must observe two things in general:

• 1. That they are not a Reason to move God, whose will is unchangeable, but to perswade the childe of God who prayeth thus, that God will grant his requests.
• 2. That this Reason is not peculiar to the last Petition, but general, belonging to them all.

The Rea∣sons for the prop∣ping of our faith and assu∣rance in our pray∣ers, con∣tained in this con∣clusion, are taken

• 1. From the Kingdom of God; a good King delights in the welfare of his Subjects, how much more doth the King of kings, who is Goodness it self, in the happiness of his? He will hear, defend and preserve his Subjects.
• 2. From the Power of God, being mightier then all our Enemies, which joyned with his Soveraignty and Goodness, we need not fear though we were in the paws of Lyons, or the mouth of the Grave.
• 3. From his Glory, which is the end or final cause of our Requests, for we desire these things for his glory, therefore will he grant whatsoever in our prayers may redound to his honor and glory.
• 4. From the eternity of his Kingdom, Power and Glory, being for ever and ever; therefore he cannot be weary of our prayers, no time can period his goodness.
• 5. From our confidence expressed in the last word, Amen; for the Lord will grant unto us whatsoever we believe shall be granted, when we ask.

The King∣dom of God is twofold:

• 1. The Kingdom of his Providence, whereby he rules and governs all things in heaven and earth, even the Devil, and all his Angels and Instruments.
• 2. The Kingdom of Grace, whereby he governs his Church by his Word and Spirit, and both these are here to be understood.

Further, Gods kingdom in this place im∣ports,

• 1. That he is All-sufficient of himself to do all things whatsoever, need∣ing no help or instrument beside his Soveraign will, Gen. 17.1.
• 2. That he hath an absolute Soveraign Right, Title and Interest, to and in all things in heaven and earth.
• 3. That he hath Soveraign Rule and Authority over all things in heaven and earth; yea, over Hell it self, and all the powers and principalities thereof, governing all things whatsoever as he pleaseth, and bringing them into an absolute subjection.

The kingdom is here called God's, and ap∣propriated to him alone, for these Reasons:

• 1. To shew that God hath his Kingdom of himself and from himself alone; thus the Kingdom of Grace and Providence are both his.
• 2. To distinguish God from earthly Kings; for though they have a Kingdom, Power and Glory, yet they have all these from God, not of themselves, and onely for a certain limited time; but God hath them all of himself alone, not from any other, and that for ever and ever.

Thine is the Power] that is, Gods Power is his own, of himself alone, not received from any other, to di∣stinguish the true God from all Creatures, who have it not of them∣selves, but from God. By power is meant an ability in God, whereby he can do whatsoever he will: For the better conceiving whereof, ob∣serve these two things:

• 1. That God is not onely powerful, but even Power it self in regard of his Nature, as he is Goodness, Wisdom, &c. Angels and men are called powerful, as receiving power from God; but God onely is Power it self, be∣cause his Nature is Infinite in power, as in all his other Properties.
• 2. That Power and Will in God are one and the same: for our better conceiving of them, they may be distinguished, but in themselves they differ not; for Gods willing of a thing is the effecting & doing of it: It is not so in us, for we will many things that we cannot do, but whatsoever God willeth, that he doth.

By appropriating glory to God is here meant,

• 1. That God hath made all things for his own glory, Prov. 16.4.
• 2. That whatsoever we ask, are means of his glory, Joh. 12.28.
• 3. That the things we ask, shall be referred to his glory, 1 Cor. 10.31.

The Reasons why Gods Kingdom, Power and Glory is said to be for ever and ever:

• 1. Because in themselves they are everlasting, Psal. 45.6. & 102.28. & 145.13.
• 2. Because of us they should never be forgotten, Psal. 145.2, 3.
• 3. To distinguish it from earthly Dominions; all which have their periods, both in Government and Governors, Psal. 119.96. Isa. 40.6.
• 4. To shew forth the dignity of Gods Church and his Children, who have a Father whose Kingdom is everlasting, and everlast∣ingly shall raign with their Father in his Kingdom of Power, Glory and Eternity.

Of this word Amen, there is a double use:

• 1. To express our desire and wish, that we may be heard.
• 2. To testifie our faith in the assurance of receiving those things that we crave; both which are to be practised in prayer, and are ex∣pressed by Christ, Mat. 11.24.

From the union of the word Amen, with our Petitions, we learn

• 1. That every childe of God may believe particularly and cer∣tainly the pardon of his own sins, and endeavor to attain thereunto, if as yet he cannot.
• 2. That all prayer ought to be made in a known tongue, for else the Assent and Affiance of the heart cannot be given to∣gether.

This Conclu∣sion of the Lords Prayer, thus conceived and under∣stood, is useful to us many ways:

• 1. For a ground of trust and confidence in God in all distresses; for as the Kingdom is his, we are his Subjects, and he is willing to help; as the Power is his, we are assured he is able to help us; and as the Glory is his, he will shew mercy to his people, and hear their prayers, Psal. 50.15.
• 2. To teach us, that Prayer and Thanksgiving must alway go to∣gether.
• 3. To shew us a way how to obtain our requests in prayer; we must confess our own unworthiness, and give all Praise, Glory and Honor to God.
• 4. To let the proudest of us know, that God is to be feared above all Creatures.
• 5. To move us to love God, and to yield all chearful obedience to him.

The Reason why there is here mention made onely of these three Properties of God, is (as some think) to point out the three Persons: For the Kingdom is Christs, 1 Cor. 15.35. Power, the Holy Ghosts, Rom. 15.13, 19. and Glory, the Fathers, Rom. 6.4. though indeed we may not limit our conceit of them, but understand them in prayer, as of the Trinity of Persons in the Unity of the Godhead, so of the Unity of the Godhead in the Trinity of Persons.

Our Father which in Heav'n art, Thy Name still Be hallowed; Thy Kingdom come; Thy Will Be done in Earth as 'tis in Heaven: Give us This day our daily Bread; And forgive us Our Trespasses, as those forgive do we That Trespass against us: And let's not be Into Temptation led; but deliver Ʋs from all evil: For thine for ever The Kingdom, Power and Glory is. Amen. The Kingdom, Power and Glory is. Amen.

CHAP. IV.

§. 1. The Creed.

THe sum of those things which are to be believed, are comprised in the Creed, commonly called, The Symbole of the Apostles, because it is a token or profession, whereby the Church, with her Members, is discerned from all her Enemies, and from all other Sects. This Symbole is a brief and summary form of Christian Doctrine; or a brief sum or Confession of the Points of Christian Religion, or Evangelical Doctrine; the Articles whereof are the Square or Rule, whereunto the Faith and Doctrine of all Orthodox and right believing Christians ought to agree. This self-same Symbole is called also Catholick, because there is but one Faith of all Christians; and though there were new Symboles made, as that of Athanasius, of Nice, of Ephesus, of Calcedon, yet is there not a diversity of Faiths: for these are not other from this Apostolique Symbole, but certain words are added as an Explication of this, by reason of Hereticks, by whom because of the shortness thereof, this was depraved. There is no change either of the Matter or of the Doctrine, but onely of the form of declaring it, as easily may appear by comparing them together.

This Creed is called Apostolique, or the Creed of the Apo∣stles, for these Rea∣sons:

• 1. Because it containeth the sum of the Apostolique Doctrine.
• 2. Because the Apostles delivered that sum of Doctrine to their Schollars and Disciples; which the Church afterwards held as received from them: not that the Apostles composed the form of this Creed, but believed and preached the subject matter of it.

The ends why the Creed was penn'd by the Apo∣stles, & left unto the Church, were these:

• 1. To be a Rule of faith, and preservation from Heresie.
• 2. That it might be a mean of distinguishing betwixt true Christians and Hereticks.
• 3. That every man entring the profession of Christianity, might conti∣nually have before his eyes that Faith for which he should suffer per∣secution, and to the defence whereof he should stand unto the death.
• 4. That every one of the Catechumeni (which were new converted Christians) might have in a readiness what to answer and believe, at their initiation thereinto.

The principal parts of the Apostolick Creed are three:

• 1. Of the Father, and our Creation.
• 2. Of the Son, and our Redemption.
• 3. Of the Holy Ghost, and our Sanctification.

Though our Creation, Redemption and Sanctification are each appropriated to some one person of the Trinity, yet have all three Persons their joynt-working in them: For the Creation is given to the Father, Redemption to the Son, and Sancti∣fication to the Holy Ghost, not as they are simply an operation or work (for so should the other persons be excluded from it) but in respect, for the order and maner of working, which is peculiar and proper to every of them, in producing and bringing forth the same external work: Or thus, The works of our Creation, Re∣demption and Sanctification, are the operations of the Godhead outwardly; that is, external operations, which God worketh on his Creatures; and they are undi∣vided, that is, common to the three Persons, which they by common will and power work in the Creatures, by reason of that one and the same Essence and Nature of the Godhead which they have; but in respect of that order of working which is between them, it is otherwise: For the Father Createth, but mediately, by the Son and the Holy Ghost; the Son from the Father, and the Holy Ghost from the Father and the Son: The Father and the Holy Ghost Redeem us, but mediately, by the Son; but the Son immediately, from the Father by the Holy Ghost: So the Fa∣ther and the Son Sanctifie us, but mediately, by the Holy Ghost; but the Holy Ghost immediately, from the Father and the Son.

The Christians Faith, or Faith's Epitomy, Or Ensign of true Christianity; The Faith for which the valiant Martyrs fought With all the Princes of the Ayr, and sought For life by losing it; quenching the flame, Not by their Blood, but with new fire, which came From their resolved Faiths Spiritual eyes; From whose most zealous spicy flame did rise In Heav'n a Crown of Immortality, On Earth the Phoenix of their Memory.

§. 2. I believe in God, the Father Almighty, Maker of Heaven and Earth.

THat is, I believe that God is my Father, as by Generation and Creation, so by Regeneration and Adoption, able to do all things as it pleaseth him, the Creator of the whole world, and the Lord and Governor of the same. I believe; not we believe (with the Papists) as the Church believes; but every man must so be∣lieve, as to be able to give an account of his Faith when lawfully called thereunto. Now it is one thing to believe God, another thing to believe in God; To believe God, sheweth onely a Faith of knowledge, or historical Faith; To believe in God, declareth true Faith or confidence, that is, to be perswaded, That whatsoever God is, and is said to be, he is all that, and referreth it all to our safety, for his Sons sake; that is, to resolve that he is such an one to me in particular.

God is to be considered in the three persons, Father, Son and Holy Ghost, a per∣son being nothing else but a maner of being in the Godhead. Now no man is able to know God according to the excellency of his own Nature, Joh. 1.10, 18. but the Scripture delivers us such a knowledge of him, as is both necessary and profitable for us, Rom. 1.19, 20. We must therefore acknowledge God to be such as himself hath manifested himself to be; and though he cannot be defined, because he is Immense,

and because his Essence is unknown to us, yet may he be described by his Attributes and Properties, the persons and principal works, which may be thus:

God is a Spiritual Essence, a Spirit, John 4.24. or simple Spiritual Essence, Exod. 3.13. an everlasting Spirit, 2 Chron. 3.17. Infinite, Psalm 139. Jer. 23.24. most holy, Isa. 6.3. onely wise, 1 Tim. 1.17. most just and most merciful, Exod. 34.6, 7. Almighty, Rev. 1.8. And he is but one, Exod. 10.3. Living, Psal. 84.2. True, Jer. 10.10. with∣out body, parts or passions, John 4.24. of infinite power, Ezek. 10.5. wisdom, Psal. 147.5. and goodness, Psal. 106.1. The Maker, Gen. 1.1. and Preserver of all things, Mat. 10.29, 30. other from all the Creatures, Incomprehensible, most perfect in him∣self, Immutable, of an immense Power, Wisdom and Goodness, True, Just, Pure, Merciful, most free, angry and wroth with sin, of whose days there is no beginning nor ending, Rev. 1.8. And in the Unity of this Godhead, there be three Persons of one Substance, Power and Eternity, the Father, the Son, and the Holy Ghost, 1 Joh. 5.3.2. Cor. 13.13. Or, which Essence is the eternal Father, who from everlasting be∣got the Son according to his Image, and the Son who is the Coeternal Image of the Father, and the Holy Ghost proceeding from the Father and the Son: And the Eternal Father, together with the Son and the Holy Ghost, hath created Heaven and Earth, and all Creatures, and worketh all good things in all: And that in Man∣kinde he hath chosen unto himself and gathered a Church, by and for the Son, that by his Church this one and true Deity may be according to the word delivered from above, acknowledged, celebrated and adored in this life, and in the life to come: And lastly, he is the Judge both of the just and unjust.

The Name Father, as it is opposite to the Son, is understood personally, or it signi∣fies the first person of the Godhead, as here; but as it is referred to, or compared with the Creatures, it is taken essentially, signifying the whole Divine Nature, which is the Father, the Son, and the Holy Ghost: And Creation is here ascribed unto God the Father, because he is the Fountain, as of the Divinity of the Son and of the Holy Ghost, so also of those Divine operations which he worketh and performeth by the Son and the Holy Ghost. Now that God is, we know many ways, but chiefly by our own Consciences, accusing us for secret sins, which cannot be but unto an infinite wisdom, that knows the most secret thoughts of the heart, such as is or can be neither Man, Devil nor Angel, but God onely.

All the Do∣ctrine con∣cerning God, is either

• 1. Of his Nature, which is taught in the Law and Gospel.
• 2. Of his Will, which is seen and made manifest in
  • His Commandments.
  • His Threatnings.
  • His Promises.
• 3. Of his Works, which are
  • The Benefits
  • The Judgements
    • of his Will, which are to be be∣held in the
      • Creation.
      • Fall.
      • Restoring of Man.

The devils believe there is a God, and tremble; if any Atheist hath less faith then they, and doubt the truth thereof, he may believe it from these Reasons; though as he is not worthy any, so the truth hereof is above all:

• 1. The beautiful and goodly order of Nature, beheld in the Creatures and frame of the great body of the world, Rom. 1.20.
• 2. The preservation and government of the world created, Acts 14.17.
• 3. The Nature and excellency of mans minde; the soul of man, endewed with excellent gifts of Understanding and Reason.
• 4. From the notions of general Rules and Principles naturally engendred in the minde of man; yea, the natural notion of this Principle, That God is;
  • 1. Because every one hath experience here∣of in himself.
  • 2. All wise men con∣fess it.
  • 3. All Nations consent in it.

• 5. From the terrors of Conscience, which are stricken in the mindes of the wicked, after that they have sinned.
• 6. The punishments of the wicked which they suffer, besides the torments of Conscience.
• 7. From Bodies Politick, which are wisely ordered and regulated by Laws.
• 8. From the order and nature of efficient causes, and from the final causes of all things.
• 9. From certain and evident foretellings and clear significations of future Events.
• 10. From heroical and noble instincts of minde.

For what Reasons the voice of Nature concerning God, is not wholly to be rejected or contem∣ned by rea∣son of the insufficiency thereof:

• 1. God will also out of the Church bridle the lewd and dissolute, by the testimonies which their Conscience and punishments give of his will, Anger and Judgement, and according to them also will he have the maners of men regulated.
• 2. He will have mans Corruption and his own Justice made more per∣spicuous and clear, in punishing them who stubbornly withstand the known truth.
• 3. He will by natural testimonies, mens Consciences shewing the im∣perfection thereof, have men stirred up to seek the true God in the Church, Acts 17.26, 27.
• 4. He will have also them who are converted to him, to be more con∣firmed by the consent of Nature and the Word, as the often alleaging of Natural testimonies in the Scripture declareth.
• 5. He will (the imperfection of Natural knowledge being considered) have mens ignorance concerning God acknowledged, and his mercy magnified, who discovereth and openeth himself in his Word.

There is nor can be but one God for these Reasons:

• 1. The sufficient testimonies of Miracles and Prophesies, and other works.
• 2. His own Authority and Majesty, which admitteth no fellows.
• 3. That which is greatest perfection can be but one, for the whole is per∣fecter then any part thereof.
• 4. There can be but one chief God, but one Omnipotent, but one Infinite.
• 5. There can be but one chief Cause, and more Gods would be unperfect or superfluous.

How God doth describe himself in Exod. 34.6. viz.

• 1. He is Jehovah; that is, he is a constant friend to whomsoever he is a friend, he is alway the same; that is, I am that I am, that is, whatsoever the Lord was from eternity, the same he is to eternity, there is no change in him.
• 2. He is strong, that is, Almighty; that is, he hath all Excellency in him, and that in the highest degree.
• 3. He is Merciful, exceeding pitiful, exceeding ready to forgive, though our sins be many and exceeding great: None so ready to forgive as God, for if he were as man, if he were not God, could he bear with us as he doth? Jer. 3.2.
• 4. He is Gracious; that is, though there be no worth found in us, yet he is ready to do us good. Now to be gracious, is to do things freely, when there is no motive, for Grace is nothing but freeness.
• 5. He is Long-suffering; that is, though we provoke him out of measure, he continues patient, we cannot weary him out, 〈◊〉〈◊〉 his mercy endures for ever; though our sins are often repeated, yet he as often repeats his Mercies.
• 6. He is abundant in Kindeness; that is, though he be so great a God as he is, yet he is exceeding ready to bear with us, he is not harsh, but ready to grant what we ask according to his will.
• 7. He is abundant in Truth; that is, we shall finde him as good as his word,

• he is engaged, we have many Promises he hath made us; nay, abun∣dant in Truth; that is, his performances exceed, they run-over, he will be better then his word, whatsoever he hath said, he will more then do it.
• 8. He is a God reserving mercy for Thousands; that is, when any of us do him faithful service, he cannot content himself to do good to our own persons, but to our Children and to our Generation: So Davids love ex∣tended not to Barzillai and Jonathan onely, but to their posterity also.
• 9. He is a God forgiving Iniquity, Transgression and Sin: Those three words are put in, that we may know he forgives sins of all sorts; and signifie, That he is still and still forgiving Iniquity, Transgression and Sin.

God is said to be

• 1. An Essence; that is, a thing which
  • 1. Hath his Being from none, but from himself.
  • 2. Is preserved or sustained of none, but subsisteth by himself.
  • 3. Is necessarily.
  • 4. Is the onely Cause unto all other things of their Being.
• 2. Spiritual:
  • 1. Because he is Incorporeal, as being Infinite and Indivisible.
  • 2. Because he is Insensible, as experience sufficiently manifesteth.
  • 3. Because both himself liveth, and is the Author of all life both Corporal and Spiritual.
• 3. Intelligent:
  • 1. Because he is the cause both of the minde of man, and of the notions shining in it, and also of the order which is in the nature of things and Common-weals.
  • 2. Because all intelligence or understanding of the Creature cometh from him, both in respect of the faculty, as in respect of the operation.
• 4. E••ternal, without beginning or end of Being, Psal. 90.2. and is so to us, that we may oppose the certain hope of eternal blessings, grounded upon his Eter∣nity, against the shortness of mortal life, and against the frailty of mans condition.
• 5. Other from all his Creatures, which we must hold
  • 1. Against Philosophers, who will have the World or Nature it self to be God.
  • 2. Against those who imagine the Creatures, either all or some, to spring from the very Essence or Nature of God, deriving it self, as they speak, into others by propagation.
  • 3. That all prophane, unworthy and idolatrous cogitations of God may be excluded:
  • 4. Because there can neither be nor be imagined any similitude be∣tween a finite and an Infinite Nature.
• 6. Incompre∣hensible or Immense, for
  • 1. He cannot be comprehended in the cogitation of any creature.
  • 2. The Deity cannot be comprehended or circumscribed, in place, in space, or any limits; that is, his Essence is Immense, neither to be extended, nor divided, nor multiplied: Therefore it is all every where one and the same.
• 7. Most perfect in him∣self.
  • 1. Because he onely hath all things which may be desired to perfect felicity and glory.
  • 2. Because he receiveth no part of this most absolute felicity from any other, but hath all things in himself and of himself, and is alone sufficient to himself for all things.
  • 3. Because he is not for himself onely, but also for the creating, pre∣serving, guiding and furnishing of all and every Creature so suffi∣ciently, that he alone doth give to all of them, all good things meet and necessary for them, as well eternal and heavenly, as terrene and temporal, neither yet doth depart from any part of his power or his happiness.

• 8. Unchange∣able:
  • 1. His Essence, and whatsoever is proper thereto, cannot be augmented or diminished.
  • 2. His Nature and Will cannot be changed.
  • 3. Himself hath no need to transport himself from place.
• 9. Omni∣potent:
  • 1. That whatsoever he will, or whatsoever (not impairing his Na∣ture or Majesty) he is able to will, he is also able to perform.
  • 2. That he is able to perform all those things, without any difficulty or labor, even with his onely beck and will.
  • 3. That all the force and power of working and effecting any thing, is so in God onely, that there is not the least ability or efficacy of any Creature, but what he continually imparteth and preserveth at his pleasure.

The five Properties of God (which ought to stir us up to obey him) contained in the Ex∣hortation to obedi∣ence annex∣ed to the second Command∣ment:

• 1. He calleth himself our God; that is, our Maker and Savior, and the Author of all good things; hereby advertising us, what execrable unthankfulness it is to revolt from the true worshipping of him unto Idolatry.
• 2. Mighty; that is, in power, as well to punish the obstinate, as to re∣ward the obedient.
• 3. A jealous God; that is, a most sharp defender of his own Honor, wonderfully displeased with such a revolt from him, or violate and impair his Worship and Honor.
• 4. He calleth himself A God which visiteth the sins, &c. whereby he encreaseth his anger to take vengeance of the Ancestors sins in their Posterity, even to the fourth degree and descent, if they partake with the sins of their Ancestors.
• 5. He saith, that He is a God which sheweth mercy unto Thousands, &c. here he extendeth his punishments unto the fourth Generation, but his mercy unto Thousands; thereby to signifie, That he had rather shew Mercy then Anger, and so by this means to allure us the more to love him; and worthily excluded is that man, who abuseth such In∣finite Mercy.

The use we are to make of the descri∣ption of God:

• 1. As God is a Spirit, let us worship him in Spirit, and abhor Images and Idols.
• 2. As he is a Spirit, let us not be offended or stumble at this, That we never see him, calling it therefore into question whether he be or not; when we are Spiritual, we shall see him as he is, Joh. 3.4.
• 3. Let us acknowledge from whence we have our being and life, Acts 17.28.
• 4. As he is Infinite, let us in no place adventure to sin on any vain con∣ceit, because it is secret, for wheresoever we be, God is present.
• 5. As he is most Holy, let us prefer Holiness as the greatest excellency, without which no man shall see God.
• 6. As he is onely wise, let no man use his wit secretly and closely, to contrive evil against his brother, or by any unlawful policy to circum∣vent him.
• 7. As he is most Just, let no man presume to go on in sin, hoping for mercy without repentance.
• 8. As he is most Merciful, let no man that is cast down for his sins, despair.
• 9. As he is Almighty, let us fear him, and put our whole trust in him, in all times of danger and distress.
• 10. As of whose days there is no beginning nor ending, let us be hum∣bled in the Consideration of Gods Eternity, seeing our selves are so momentary.

The At∣tributes of God are the main Suppor∣ters of our faith, as thus:

• 1. His Holiness makes the believer approach before him in an utter abne∣gation of himself, and in the mediation of Christ, knowing that in himself he is all over polluted and defiled with sin.
• 2. His Wisdom makes the Believer subject to God in all estates of prospe∣rity and adversity, even against his own sense and natural Reason, knowing that God is wisest, and best knoweth what estate is fittest for him.
• 3. His Truth makes the Believer judge him, who hath promised that which he believeth, to be faithful and true; he that believeth hath sealed that God is true, Joh. 3.33.
• 4. His Power makes the Believer assent to the possibility of performance of those Promises which God hath made to his children, of things which seem impossible.
• 5. His Mercy makes the Believer believe the pardon of his sins, being fully perswaded that he is infinite rich in mercy, otherwise he could not be∣lieve the pardon of his sins.

When we read in Scripture of eyes, ears, mouth, face, hands, heart, head, arms and feet ascribed to God, we must not imagine that God is like un∣to us, or hath a bodily shape, whereas he is a Spirit; or that these parts are ascribed to him properly, but only for our better capacity and understanding, signifying unto us his gracious Attri∣butes; as by his eyes, his Omnipre∣sence; by his mouth, his Word; by his hands, his Providence; by his arms, his Power; and by his face,

• 1. The invisible Nature and Essence of God, Exod. 33.23. which no mortal man can see and live.
• 2. The Favor of God, as also all his Bene∣fits, Deliverances and Graces, Dan. 9.17. Psal. 80.3.
• 3. Revenge and Punishment, and the signs of his Anger, Lev. 20.3.
• 4. The place of Gods Worship, where his face and favor is perceived through de∣livery of the Doctrine of Godliness; From this was Cain banished, Genesis 4.14. Hereof David complains, 2 Sam. 26.49.

Now to be∣lieve in God Almighty, is to be believe in such a one

• 1. Who is able to do whatsoever he will.
• 2. Who doth all things even with his beck and word onely, with∣out any difficulty.
• 3. Who alone hath power to work all things; and is Author of that power which is in all his Creatures.
• 4. Who is also unto me Almighty, and both can and will direct all things to my safety.

The Power of God is twofold:

• 1. Absolute; whereby he can do whatsoever can be Infinite, and yet will not: hereby he could of stones raise up Children unto Abraham.
• 2. Actual; whereby he most powerfully doth all things which he willeth: Thus his Power in saving us, dependeth upon his Will, not his Will upon his Power.

So also are the works of God of two sorts:

• 1. General; which are divided into the works of
  • 1. Creation.
  • 2. Preservation.
  • 3. Administration.
• 2. Special; which are wrought in the Church and Company of Elect, to justifie, sanctifie and glorifie them; and are either works
  • Of Reparation, and restoring:
  • or,
  • Of perfection & accomplishment.

Again, the Power of God is

• 1. Infinite,
  • 1. In its own Nature, and of it self.
  • 2. In regard of the diversity of objects unto which it doth extend it self.
  • 3. In regard of the manifold effects it is able to do and bring to pass.
  • 4. In regard of the action of this Power, by which it worketh and can work, Eph. 1.9.
• 2. Universal, over all the works of God, Mat. 28.19.
• 3. Immutable, everlasting, to crown us if we obey, to condemn us if we disobey.
• 4. It is most certain, for it is shewn in raising Christs body from death.

God is called a Father,

• 1. In respect of Christ his onely begotten and natural Son.
• 2. In respect of all Creatures, as he is Creator and Preserver of them all.
• 3. In respect of the Elect, whom being adopted in his Son, he regenerateth.

The duties to be performed by us to shew our faith in God the Fa∣ther, are these four:

• 1. We must obey his Will, he is our Father.
• 2. We must be like unto him, and bear in us some resemblance of his Majesty, Eph. 5.1.
• 3. To moderate our care for worldly things, he is our Father.
• 4. To look up to God upon every accident, and to consider his anger against sin, when we suffer any way whatsoever; and if it falleth out well unto us, to be thankful to him, as from whom alone all good cometh.

That God the Father Al∣mighty is the Maker of Hea∣ven and Earth, or that the World was Created by God, may be∣side the Testi∣monies of Scri∣pture, be pro∣ved by Rea∣sons, such as these:

• 1. By the Authority of God himself avouching the same.
• 2. The Originals and Beginnings of Nations shew it.
• 3. The novelty and lateness of all other Histories, compared with the Antiquity of the Sacred.
• 4. The Age of men decreasing, shew a former and better strength, and that not without some first Cause.
• 5. The certain course and race of Times, even from the beginning of the World to the exhibiting of the Messias.
• 6. The order of things instituted in Nature.
• 7. The excellency of the minde of Men and Angels.
• 8. The principles, or general Rules and natural notions engendred in our mindes.
• 9. The tremblings of Conscience in the wicked.
• 10. The Constitution and Founding of Common-weals.
• 11. The ends of all things profitably and wisely ordained.
• 12. The very order of Causes and Effects, which cannot be carried backward or forward infinitely.

To Create signifies

• 1. To order or constitute.
• 2. To make something of nothing, without any motion, with a beck or word onely.
• 3. The continuating of Creation, or Creation continued, which is the Providence of God.

How God made the world.

• 1. The World was Created of God the Father, by the Son and the Holy Ghost, Gen. 1.2. Joh. 1.3. Job 33.4.
• 2. Most freely, without any constraint, not by any absolute necessity, but by necessity of Consequence, that is, by the Decree of his Will: which Decree, though it were Eternal and Unchangeable, yet was it most free.
• 3. With his beck onely, or will, without labor, wearisomness, motion, or any change of himself; that is, not by any new action of his, but by his forcible Will onely, which from everlasting would that things should on a sudden exist and be, at such a time as he had freely appointed & decreed, Isa. 40.28.

• 4. God created the World and all things therein of nothing, not of any pre∣existent or fore-being matter, but of no matter; not of the Essence of God, nor of any matter Coeternal with God.
• 5. He Created it at a certain and definite time, and even at the beginning of times, not from everlasting.
• 6. God Created all things most wisely, very good, that is, every thing in its kinde and degree perfect.
• 7. He did it all, not in a moment, but in the space of six days, which (if it had so pleased him) he could have made in an instant.

The end or final causes of the Cre∣ation of all things:

• 1. The first and chief End is the Glory of God.
• 2. The manifesting, knowledge and contemplation of his Divine wis∣dom and goodness, shining in the very Creation of all things, Ps. 19.1.
• 3. The Administration and Governing of the World, which is his Providence.
• 4. To gather a Church of Angels and Men, who should acknowledge and magnifie this great and wonderful Creator.
• 5. That all other things might serve for the safety both of the soul and body of man, as also for the life, necessity and delight of men, Gen. 1.28. Psal. 8.26.

The use of the do∣ctrine of the Crea∣tion of the world; viz.

• 1. That the glory of the Creation be given wholly to God, and his wisdom, power and goodness therein acknowledged.
• 2. That neither the Son nor the Holy Ghost be excluded, but each have their own parts yielded them therein.
• 3. That as the world was created of God by the Son and the Holy Ghost, so also we must know that by them Mankinde is restored.
• 4. That seeing God created all things of nothing, we must know that he is able to restore them, being corrupted and ruinated, into their first state again.
• 5. That we must not refer the original of corruption to God, but know that it was purchased by the faults of Devils and men, Joh. 8.
• 6. That knowing God, as in the creating, so also in the maintaining and go∣verning of all things, not to be tyed to second causes, or to the order by him setled in Nature, but that he may either keep or alter it, we should with confidence and full perswasion look for, and crave those things which he hath promised, yea those things which in respect of second causes seem impossible.
• 7. Seeing all other things were created for mans use, profit or happiness, we above all other creatures, especially being Redeemed from sin and death to Righteousness and life, should for ever celebrate the wonderful known goodness of God.
• 8. That we knowing God (in as much as of nothing, and through his meer goodness he created all things) to owe nothing to any, but all his creatures to owe themselves and all that they have to him their Creator, should confess that to be most just whatsoever he shall do concerning us and all his creatures, Jer. 45.4.
• 9. That we should refer the use of all things to the glory of God, since that we have received all good things from him.
• 10. That seeing the works of God were therefore created and placed before our eyes, even for us to behold them, we do not idlely but earnestly, and as much as every mans ability, occasion and vocation permitteth him, con∣template and consider them, and therein celebrate the wisdom, power and goodness of the great Creator.

The Power of God is the very Essence of God; it is an essential Property in God, working and effecting all things in all things, by determining and executing all things

that he will: And the Providence of God is a joynt-operation of his infinite Wis∣dom, infinite Justice, and infinite Mercy; it is the Eternal, most free, unchangeable, most just, wise, and good counsel of God, whereby he worketh all good things, and permitteth also evil things to be done, and directeth all things both evil and good, to his own glory and the safety of his chosen; yea, it is his Almighty Power every where present, whereby he doth uphold and govern the world, with all the creatures therein; so that nothing cometh to pass by Chance, Fortune or Destiny, but by his Fatherly Counsel. So that to believe in God the Creator, is to believe that God who hath created all things, and governeth them by his Providence, hath created me and the faithful in the world, to celebrate and serve him, and all other things to serve for our safety: All things are yours, and you are Christs, and Christ is Gods.

Most Holy, Just, Spiritual Essence, All Power, all Mercy, all Intelligence, Thou Father of our Savior Christ, whereby Thou daign'st thy Faithful ones Paternity By that most Free-grace of Adoption, Or New-birth of Regeneration. Thou Almighty wonderful Creator, Gracious Preserver, most wise Governor Of the world, Help my Ʋnbelief; in me Confirm thy Faith, for I believe in thee.

§. 3. And in Jesus Christ his onely Son, our Lord.

THe whole History of Christ may be comprehended in his Divinity, his Huma∣nity, his Office, and his Theanthropeity. Christ is very God, Joh. 1.1. Mat. 1.23. and very Man, Gen. 3.15. Isa. 7.14. God and Man, and that in one person, Joh. 1.14. Phil. 2.6, 7, 9, 11. 1 Tim. 2.5, 6. and the Savior of Mankinde, 2 Cor. 5.18. Joh. 1.20. 1 Joh. 2.2. So that in Christ are two perfect Natures, whole and distinct, and double Properties also, and operations natural; but one person, subsisting in both these Natures, Divine and Humane: for it was requisite that one and the same should be Mediator both by Merit and by Power. Now Christ as concerning his person hath but one Father and one Mother; a Father as touching his Godhead, a Mother as touching his Manhood; the Virgin Mary, of whose substance he was conceived by the power of the Holy Ghost, Gal. 4.4. 1 Tim. 2.5. So that though each Nature hath its property remaining distinct to it self, yet are they so joyned, as they make but one person in Christ, who was whole God, and whole Man; whole God also with his body, but not according to his body, God; whole Man also with his Godhead, but not according to his Godhead, Man: So also whole Adorable with his body, but not according to his body, Adorable; whole Increate also with his body, but not accord∣ing to his body, Increated; whole Formed also with his Godhead, but not according to his Godhead, Formed; whole Consubstantial with God also with his body, but not according to his body, Consubstantial; as neither also is he according to his Godhead Coessential with men; but he is according to the Flesh Consubstantial un∣to us, existing also in his Godhead: For when we say he is according to the Spirit Consubstantial with God, we may not say he is according to the Spirit Coessential with men: And contrarily, when we affirm him to be according to the Flesh Con∣substantial with men, we may not affirm him to be according to the Flesh Consub∣stantial with God. The distinction and unconfoundableness of the Nature and Pro∣perties of the Word and the Flesh must thus exactly, not with a running eye, but warily be observed, that we may avoid the bringing in of a Division of one most undivided person.

Touching Christ, in the Creed we learn to believe these two things:

• 1. His Humili∣ation, where∣of there be three de∣grees:
  • 1. His Incarnation; not by turning the Godhead into the Nature of Man, but by taking Mans Nature to the Godhead, that so one person might be both God and Man.
  • 2. His Suffering death on the cross for our sins.
  • 3. His Descension into Hell, that we might be delivered from Hell and everlasting death.
• 2. His Exal∣tation, whereof there are also three degrees:
  • 1. His Resurrection from death to life, and his Ascension.
  • 2. His Honor, Power and Authority in Heaven and Earth, together with God the Father, by sitting at his right hand.
  • 3. His coming at the end of the World, to judge all that shall then be found alive, and all that have dyed since the world began.

Christ

• 1. In respect of his Divinity, is the Image, not of himself, neither of the Holy Ghost, but of his eternal Father, coeternal, consubstantial and co∣equal with his Father in Essence, in essential properties and works, and is that person by which the Father doth immediately reveal himself in cre∣ating and preserving all things, but chiefly in saving the Elect.
• 2. In his Humane Nature he is the Image of God, and that of the whole Trinity, because the three Persons together bestowed on Christs Humani∣ty these gifts, Properties and Majesty, which are the Image of God.

To be∣lieve in Jesus, is to be∣lieve

• 1. That he is the Savior of Mankinde.
• 2. That the Son of God, born of the Virgin Mary, is this Jesus the Sa∣vior, whom God will have us acknowledge, hearken unto, and wor∣ship, Mat. 1.12.
• 3. That he alone doth fully and perfectly deliver us from the evils of crime and pain.
• 4. That he is not onely the Savior of other the chosen of God, but mine also.
• 5. That he is not our Savior by his Merit onely, but also by his efficacy and effectual working.

Christ is called The first-born, in four re∣spects; viz.

• 1. According to his Divine Nature, being begotten of the Father be∣fore all creatures, and of the same substance with him, Coloss. 1.15. Rom. 8.29.
• 2. According to his Humane Nature, even as he took upon him our flesh, and was born of the Virgin Mary, so he was also her first born, Mat. 1.25. Luke 2.15. Not that the blessed Virgin had other after him, but because she had none before him.
• 3. Because he was the first that rose out of the grave, and made a way for us unto everlasting life, therefore he is called The first-born from the dead, Col. 1.18.
• 4. As the first-born was set apart, and then sacrificed unto God; so Christ was seperated from sinners, Heb. 7.26. as the unspotted Lamb of God, holy and acceptable, and then made a perfect oblation of himself, not for himself, but for the sins of his people, Heb. 7.27.

Christ is said to be our Lord, in three respects:

• 1. By right of Redemption, because he hath ransomed us from our sins.
• 2. By the right of Conquest, for he hath subdued the Devil, who had us in his power, Heb. 2.15.
• 3. By the right of Spiritual Marriage, because he is to the Church as the Husband is to the Wife.

So likewise Christ is our Head, in three re∣spects:

• 1. In respect of his perfection, because he is both God and Man; and in gifts, as touching his Humane Nature, exceedeth all creatures, Col. 2.9.
• 2. In dignity, order, glory, majesty, power and authority, which in his Humane Nature glorified, he now openly sheweth forth and de∣clareth, Heb. 1.2. & 3.6.
• 3. In respect of his Office, for he is over every member of the Church, he ruleth, governeth, quickneth, nourisheth and confirmeth them.

We are also in three re∣spects the members of Christ

• 1. Because by Faith and the Holy Ghost we are joyned unto him, and also are knit together amongst our selves as the members to the Head, and one with another.
• 2. Because we are quickned and guided of him, and from him as the Foun∣tain we draw all good things; so that except we continue in him, we have not eternal life in us.
• 3. Because as in mans body are divers faculties and functions of the mem∣bers; so are the gifts and functions divers of the members of Christ in the Church.

Jesus is called Messias, or Christ, or An∣nointed,

• 1. Because he was appointed of his Father from everlasting the Me∣diator, that is, the chief Prophet, Priest and King of the Church, Joh. 7.28.
• 2. In respect of the gifts of the Holy Ghost, which were poured on him thick, abundantly, and most perfectly, Joh. 3.34.

The Anoint∣ing of Jesus sig∣nifieth,

• 1. The ordaining of the Son of God to the Office of the chief Prophet, Priest, and King of the Church.
• 2. The especial communicating of the gifts of the Holy Ghost, necessary for this Office.
• 3. Gods approbation and prospering of this Office, Isa. 53.10. Now we must not here understand Christs Anointing, as if it were a Typical, Ceremonial or Sacramental Anointing, but real and Spiritual; that is, he received the thing it self, which was prefigured and signified by the Ceremonial Anointing, which was the Holy Ghost, Psa. 43.97. Heb. 1.9.

Christ as touching his Office was An∣ointed of God to be

• 1. A King; by his Divine Power delivering us from the Tyranny of our Enemies,
  • Devil.
  • Sin.
  • Death.
• Making us Subjects to his Kingdom, Ruling us and his whole Church,
  • By the Scepter of his Word.
  • By the Power of his Spirit.
• 2. A Prophet; by declaring all the Will of God unto us by his word, giving us the Holy Spirit to understand, consent to, and obey it.
• 3. A Priest; by making an Atonement, by offering up himself once for all, by offering on the Cross his Body and Blood for us to God the Father, that he might make satisfaction for our sins.

Christs Royal Office is

• 1. To Rule by his Word and Spirit his Church gathered out of all Na∣tions, from the beginning of the world.
• 2. To defend and preserve this his Church in this life, against all both in∣ward and out ward foes.
• 3. To make his Church partaker of the blessings of his Kingdom, and to adorn her, being raised up from the dead, with everlasting glory and bliss.
• 4. To overcome and rule his Enemies by his might and power, and at last to thrust them down into eternal torments.

The Office of Christs Prophe∣tical fun∣ction, for which he is called The Word; viz.

• 1. To open and declare unto men, God and his secret Will, of saving Be∣lievers by and for him, shewed unto him immediately of God himself.
• 2. To refine and purifie the Law and Worship of God from corruptions, Mat. 5.6, 7.
• 3. To open the Promises of the Gospel concerning himself, to be born, to suffer, and to dye concerning Remission of sins, our Reconciliation unto God, and of Salvation and Everlasting life.
• 4. At length also assuming and taking to him Humane Nature, to teach as by his voyce the will of God concerning us and towards us, and to confirm this Doctrine of Miracles.
• 5. Not onely to give Oracles and Prophesies, to open the will of God by Prophets, and to teach and expound it himself; but also to ordain and institute the Ministery of the Word and Sacraments; that is, to call and send Prophets, Apostles, and other Ministers of the Church, and to furnish them with gifts necessary to this Ministery, Joh. 20.21.
• 6. To give the Holy Ghost, Mat. 3.11.
• 7. To be through his own and others Ministery effectual in the hearts of the hearers; that is, to open and lighten our mindes by his Spirit, that we may understand his voyce, Luke 24.45.
• 8. To effectuate also that which by the efficacy of his Spirit he speaketh in our hearts; that is, to move our will to yield assent and obedience to those things we learn and know, Eph. 5.25.

The four principal parts of Christs Priesthood:

• 1. To teach men both outwardly by his voyce and the voyce of his Mi∣nisters, and inwardly by the efficacy of his Spirit.
• 2. To offer himself a Sacrifice and a Ransom, full, sufficient and ac∣ceptable unto God for the sins of the world.
• 3. To make continual Intercession for us to the Father.
• 4. To apply his Sacrifice unto all those for whom he prayeth.

Again, the di∣stinct parts of Christs Priest∣hood may be these two:

• 1. Satisfaction, which consisteth partly in suffering, partly in obe∣dience.
• 2. Intercession, in that he is become our perpetual and perfect Advo∣cate, that thereby God might be appeased, and we reconciled unto him; the fruit whereof is, that we are
  • Cleansed from the guilt of sin.
  • Redeemed from the wrath of God.
  • Ransomed from the curse of the Law.
  • Justified before God.
  • Delivered from the burthen of Ceremonies.
  • Freed from fear of condemna∣tion.

How the Church of Rome doth en∣deavor to over∣turn both the Re∣gal, Priestly and Prophetical Office of Christ:

• 1. His Regal Office, by making the Pope the Head of the Church, and giving him power to make Laws to binde the conscience as Gods Laws do.
• 2. His Priestly Office, by their Massing Priesthood, wherein they daily offer up an unbloody Sacrifice for the sins of the quick and the dead.
• 3. His Prophetical Office, by saying the Scriptures are imper∣fect without Tradition; in giving liberty to the Pope to make new Laws, and to expound the Scriptures, as Supreme Judge. These things they teach, and therefore that Church is not worthy to be counted a Member of Christs Church.

How Moses is said to write of Christ:

• 1. Because he recounteth the Promises concerning the Messias to come: In thy seed shall all Nations be blessed, Gen. 12.3. God shall raise you up a Prophet, Deut. 18.11. A Star shall rise out of Jacob, Numb. 24.17.
• 2. He restraineth the Promise concerning the Messias unto certain per∣sons, of whom he was to be born; by which afterward the Promise of the Messias was more and more renewed and revealed.
• 3. The whole Levitical Priesthood and ceremonial Worship had a respect, and were referred unto Christ, as the Sacrifices, Immolations, Altars, Temple; yea, the Kingdom also and the Kings were a Type of the Kingdom of Christ.

Christ our Mediator is said to be man per∣fectly just, fulfilling the Law four ways:

• 1. By his own Righteousness, performing such perfect obedi∣ence as the Law required.
• 2. By paying sufficient punishment for our sins.
• 3. By fulfilling the Law in us, by his Spirit, when he regene∣rateth us by it.
• 4. By teaching it, and by purging it of errors and corruptions.

Why Interces∣sion for us to the Father, is proper onely to the Son:

• 1. Because himself living on earth in the time of his flesh, was made a Suppliant and a Sacrifice for us unto the Father.
• 2. Because he earnestly will, according to both Natures, that the Fa∣ther for his Sacrifice once accomplished on the Cross, remit unto us our sins, and restore unto us righteousness and life.
• 3. That the Father looking upon the Sacrifice and will of his onely begotten Son, receiveth all Believers into his grace and favor.

Christ our Media∣tor is a Reconciler of God and men: Now to Recon∣cile signifieth,

• 1. To make Intercession or intreaty for him who offendeth, unto him who is offended.
• 2. To make Satisfaction for the injury offered.
• 3. To promise and to bring to pass, that the party who hath of∣fended offend no more; for except this be brought to pass and effectuated, the fruit of the Intercession is lost.
• 4. To bring them to an Atonement and Agreement, who were before at enmity.

(The Office of a Me∣diator being to deal with both parties, both the offended & the offender) with God the party of∣fended, our Media∣tor had necessarily to do these things; viz.

• 1. To make Intercession for us, and to crave pardon of him for our faults.
• 2. To offer himself for to satisfie.
• 3. To satisfie indeed the Justice of God, by suffering for our sins punishment sufficient, though Temporal.
• 4. To crave and obtain of God, that he would accept of this satisfaction as a price of sufficient worthiness, for which he would account us children, pardoning our sins.
• 5. To be our Surety, that at length we will leave off to offend him by our sins; without this Suretiship, Intercession findeth no place with men, much less with God.

With us the parties offending, our Media∣tor doth these things,

• 1. He is the Messenger or Ambassador of God the Father to us, to shew or open this Decree of the Father, That he doth present him∣self to make satisfaction for us, and that God will for this satisfa∣ction pardon us, and receive us into favor.
• 2. He doth perform this satisfaction, by pouring out of his own blood.
• 3. He doth impute and apply that satisfaction unto us.
• 4. He doth cause us, by giving his holy Spirit unto us, to acknowledge this so great a benefit, and to embrace, and not reject it.
• 5. He doth by the same Spirit cause us to leave off to sin, and begin to

• be conformable to Gods Law; that is, he doth regenerate us, and restore the lost Image of God in us.
• 6. He preserves, maintains and shields us in this Reconcilement, against the Devil and all our Enemies, yea against our own selves, lest we revolt again.
• 7. He glorifies us, being risen again from the dead, and so perfects our Sal∣vation.

It was necessary that our Mediator should be true Man, for these Reasons:

• 1. Because it was Man that sinned.
• 2. That he might suffer death.
• 3. That he might help and relieve our infirmities.
• 4. That he might be our Brother and our Head, and we his Members, Heb. 2.14.
• 5. Because of Gods Justice and Truth.

It was requisite that our Media∣tor should be true God, for these Reasons:

• 1. That he might be able to sustain the infinite wrath of God, or grievous∣ness of punishment, which should be temporal, yet equivalent to eter∣nal pains.
• 2. That his punishment might be a sufficient and full worthy Merit and Ransom, for the purging of the sins even of the whole world, and for the repairing of that righteousness and glory which they had lost.
• 3. That he may restore by his forcible operation and power, the Image of God in us.
• 4. That he should make known unto us the Secret Will of God concern∣ing the receiving of Mankinde again into favor, Job. 1.18.
• 5. That he might give the Holy Ghost, by whom he might bestow on us, maintain and perfect in us the Benefits purchased by his death; as Remission of Sins, Righteousness, New-obedience, and life everlasting, Joh. 15.26.

Meer man, or any creatures, could not have wrought out our delivery, for these Reasons:

• 1. Because the Justice of God doth not punish in other creatures that which man hath committed.
• 2. No creature could sustain temporal punishment equivalent to eternal.
• 3. He who is himself defiled with sin, cannot satisfie for others.
• 4. Because the punishment of a meer creature, would not be a price of sufficient worthiness and value for our delivery.
• 5. Because the delivery of man is wrought after a sort also by Regeneration.

The Be∣nefits of the Me∣diator; viz.

• 1. Our wis∣dom,
  • 1. Because he is the matter or subject of our wisdom, 1 Cor. 2.2.
  • 2. Because he is the Cause or Author of it, and that three ways:
    • 1. Because he hath brought out of the Bosom of the Father, the Doctrine of our Redem∣ption.
    • 2. Because he hath ordained, and doth preserve the Ministery of the Word.
    • 3. Because he is forcible and effectual in the hearts of the chosen, making them yield their assent to the Word or Doctrine.
• 2. Our Righteousness; that is, our Justifier, for in him our Righteousness is as in the subject.
• 3. Our Sanctification, because he doth Regenerate us by his holy Spirit.
• 4. Our Redemption, because he finally delivereth us.

The Theanthropeity of Jesus is of this fourfold use; viz.

• 1. That as often as this Name comes in our mindes, we may think our selves without Jesus to be a people utterly lost.
• 2. That we may be admonished to seek Salvation from him alone, for Jesus is the onely Son of God.

• 3. That we may oppose this Name to Despair, to the greatness of sin, to our own unworthiness, and to the power of the Devil.
• 4. That we may know that in this Name is compendiously contained the whole Gospel.

The duties to be performed by us, to shew our faith in Jesus Christ:

• 1. A thankful admiration of this unspeakable favor of God, in giving Christ unto us.
• 2. An humbling of our selves to seek the good one of another, as Christ did for ours.
• 3. To be lifted up in heart to heaven, where our Nature sits at the right hand of God.
• 4. To yield all due reverence to this Lord and gracious Jesus of ours.

There is but one Mediator, 1 Tim. 2.6. and the Reason is, Because the Son onely is Mediator, and can perform the Office of the Mediator; and there is but one onely natural Son of God, therefore the Papists will one day sadly finde themselves mista∣ken: And this Christ our Mediator, is a Pacifier and Reconciler of God and Men, as well by merit and desert, as also by efficacy and forcible operation; that is, a mid∣dle person between God offended and angry with and for sin, and mankinde of∣fending and subject to the wrath of God; To reconcile men unto God, restoring them into favor, causing men to love God, and God men, and that by making in∣treaty and satisfaction to Gods Justice for them, and applying forcibly and effectually unto them his Satisfaction or Merit; Regenerating them, that they may cease from sinning, and hearing their groans and petitions when they call upon him. And it was necessary that our Mediator and Deliverer should be such a one as was very Man, and that perfectly just too, because the Justice of God requireth, that the same Hu∣mane Nature which hath sinned, do it self likewise make recompence for sin; and, because he that is himself a sinner, cannot make recompence for others, 1 Pet. 3.18. And that he should be also very God, that he might by the power of his Godhead sustain in his flesh the burthen of Gods wrath, Isa. 53.3. and might recover and re∣store unto us that Righteousness and life which we lost, 1 Joh. 1.2.

You that Believe in Merits of your own, And Sacrifice unto the God Ʋnknown; That think a Pardon sent from Rome can make A Sin no Sin, even for Saint Peters sake; That do believe in Antichrist, and hope To finde or make a Savior of the Pope, Fall down before your Dagon: But let all That profess one Faith Apostolical, Believe in God, and by one Faith accord In Jesus Christ his onely Son, our Lord.

§ 4. Who was conceived by the Holy Ghost, Born of the Virgin Mary.

CHrists flesh was conceived by the Holy Ghost, not that he transfused or passed his substance into the flesh begotten, but because in miraculous sort he formed in the Virgins womb of her substance the body of Christ; so that it should not be con∣taminated or polluted with Original sin: for he could not be conceived in such sort by the Holy Ghost, that his flesh should issue from the Spirits substance. And this blessed Virgin, descended of the Linage of David, to answer to the Divine Oracles,

as also for that our Faith might be the mor•• confirmed to believe he was the very Messias promised to descend from the loyns of Abraham and David. And in that this hapned in the Reign of Augustus, very observable is the completion of the Divine Oracles, and justly to be condemned the blindeness of the Jews: Nor less de∣ceived are they which hold the Virgin Mary to have been conceived without Original sin, contrary to the tenor of the Scriptures, and her own confession, who acknowledged her self to have needed a Savior, Luke 1.47. for she was born after the common course of the Nature of man; and what need was there that Christ Jesus should be conceived by the Holy Ghost, if he might have a pure conception free from Original sin without it? Neither is it necessary to Salvation, to believe it as an Article of Faith, That Mary the Mother of Christ lived always a Virgin.

In the Humanity of Christ, six things are principally consider∣able; viz.

• 1. His Conception and Nativity.
• 2. His Death and Passion.
• 3. His Burial and Descension into Hell.
• 4. His Resurrection.
• 5. His Ascension into Heaven, and his sitting there at the right hand of the Father.
• 6. His coming again to Judgement.

Touching the con∣ception or Nati∣vity of Christ, these six things are to be observed:

• 1. That the News thereof was brought by an Angel.
• 2. That he was conceived by the Holy Ghost; that is, by the power and vertue of it.
• 3. That he was Born of a Virgin.
• 4. That the Mother of our Lord was espoused to a man.
• 5. That the blessed Virgin was of the Linage of David.
• 6. That he was born in the time of the Reign of Augustus.

In the Angels An∣nunciation observe these three things:

• 1. The Salutation, which declared the free love of God to the Virgin.
• 2. The delivery of the Message, That of her should be born the Son of God.
• 3. That she should be overshadowed by the Divine Power of the Holy Ghost.

Christs conception by the Holy Ghost, sig∣nifieth three things; viz.

• 1. That the mass of his Humane Nature was created or formed in the womb of the Virgin, miraculously and beside the order of things disposed of God in Nature, by the immediate operation of the Holy Ghost, without the substance of man.
• 2. That the Holy Ghost did in the same moment, and by the same ope∣ration, cleanse this mass, and from the very point of the conception sanctifie it; that is, he caused that Original sin should not issue into it.
• 3. The Union of the Humane Nature with the Word, or the uniting of his flesh unto his Godhead.

Christ was conceived by the holy Ghost for these Rea∣sons:

• 1. Lest being born of flesh he should not be clean.
• 2. That he might be a pure Sacrifice and sufficient Ransom for our Redemption, 2 Cor. 5.12.
• 3. That being pure and holy, he might purifie us of all sin, that he might also sanctifie us by his sanctity and holiness.
• 4. That we may know he spake the very will of his Father, that what∣soever this Son speaketh, is the will of God and the Truth.

Christ was born of the Virgins substance, chiefly for these Reasons:

• 1. That we may know Christ our Mediator to be the true seed of David.
• 2. That the Prophesies might be fulfilled, Gen. 3. & 49. Isa. 7. That it may certainly appear unto us, That this Jesus, born of the Virgin, is that Messias promised to the Fathers.
• 3. That this Christs birth of a Virgin, might be a Testimony that

• he is pure and without sin, sanctified in the womb of the Virgin, by the vertue of the Holy Ghost.
• 4. That it might be a sign or figure of our Spiritual Regeneration, which is not of blood, nor of the will of the flesh, nor of the will of man, but of God, Joh. 1.13.

For what Rea∣sons the Mo∣ther of our Lord was espoused to a man:

• 1. That hence the honor of marriage might be commended unto us.
• 2. That the chastity and good name of the Virgin might be pro∣vided for.
• 3. That Joseph might be as a Guardian to the Virgin, as a Foster∣father to the childe.
• 4. Lest the blasphemous enemies should say, That the Christ of the Christians was unlawfully born.

To believe in the Son of God, conceived by the Holy Ghost, is to believe

• 1. That he was made man after a marvellous maner, and that he was made one Christ of a Divine and Humane Nature.
• 2. That he being so holily conceived and born, doth purchase for us the right and power to be the Sons of God.

In this Article of the Creed we believe,

• 1. That there be two Natures in Christ our Mediator, that in one and the same Christ are Properties diverse and contrary, Divine and Humane, Finite and In∣finite, Passible and Impassible, and such like. For the proof of his Divine Na∣ture, or that the Eternal Son, called The Word, is another Nature from the Flesh taken, and a subsistence even before the Flesh born of the Virgin, reade Joh. 1.14. Heb. 2.14, 16. 1 Joh. 4.2. who being in the form of God, took on him the form of a Servant, Phil. 2.6. In the Beginning was the Word, and the Word was with God, and that Word was God, Joh. 1.1. Many other are the quotations of Scripture, to prove his Divine Nature; as Psal. 2.7. Acts 13.33. Heb. 1.5. Joh. 17.3. Matth. 1.23. Heb. 1.3. Joh. 2.19. 1 Tim. 3.16. Joh. 6.51. 1 Pet. 3.19. as also his Humane Nature, Rom. 1.3. & 9.5. Luke 1.31. Heb. 2.11. Luke 1.42. & 2.7. Gal. 4.4. & 3.16. Heb. 2.16. Mat. 26.38. Luke 2.52. Joh. 10.18. Luke 23.46. 1 Cor. 15.21. Eph. 5.30. & 4.12, 16. Joh. 5.56. Rom. 8.11. Gen. 3.15. & 49.10. Isa. 7.14. Matth. 10.18, 23. Luke 1.27, 31, 34. & 2.40. Mat. 4.2. Joh. 4.7. & 19.41. Mark 4.38. Mat. 27.50. Mark 15.37. Luke 23.46. Joh. 19.30, 33.
• 2. That these two Natures make but one person in Christ; or that in Christ are two perfect Natures, whole and distinct, and double properties also, and ope∣rations natural, but one person; for it was requisite that one and the same should be Mediator both by Merit and by Power: But they who make two persons, make also two Christs, with Nestorius, the one a Man passive, and crucified, the other God, not crucified, and onely assisting the Man Christ by his Grace. But this Heresie hath been long since confuted and condemned. And that the Divine and Humane Natures of Christ are united in one person, accordeth with the holy Scripture, Joh. 1.14. Mat. 3.17. Eph. 4.10. 1 Tim. 2.5, 6. for his Humane Nature was at once both formed and assumed of the Word into unity of person, and made proper unto the Word; before or without which assumption or personal union, it neither was, nor had been, nor should be.

Some Hereticks of old have proudly said, That of the substance of the blessed Maid Christs flesh ne're formed was, but that 'twas brought Down from Heav'n into her womb; others thought He had not true and real flesh indeed, But in appearance onely. Be't our Creed To believe he was true God, true Man; one Onely natural Son of God alone; Two Natures, whole, perfect, distinct, to be One undivided personality.

§. 5. Suffered under Pontius Pilate, was Cru∣cified, Dead and Buried; He de∣scended into Hell.

THis Pontius Pilate was a Heathen Judge, set over the Province of the Jews by the Roman Emperor, under whose Government Christ began to execute his office for which he was sent, and continuing therein, and working Miracles, was spitefully entreated of the wicked Jews for the space of three years and upward, then villa∣nously betrayed by one of his Disciples, apprehended, abused and crucified, being full Thirty three years of Age and upward; though his certain Age is not infallibly set down by any.

Dead] that is, On the Cross he gave up the ghost, was after pierced to the very heart, so that water and blood came out; and being found certainly dead, he had not his legs broken as theirs were who had been crucified with him. And Bu∣ried] that is, for the more certainty that his Spirit was departed out of his body, and as for the confirmation of his death, so for the mystery of our not onely death, but burial unto sin figured thereby, he was taken down from the Cross, and laid in the Grave or Sepulchre. Now it is one thing to believe that Christ suffered, another to believe in Christ which suffered; for that is onely to have an Historical Faith of Christs Passion, without reposing any confidence therein: but this is to believe not onely that Christ suffered, but also to repose and place our trust and confidence in Christs Suffering and Passion.

For the right apprehension of the suffering of Christ being God-Man, know, That the Deity simply considered in it self and by it self, could not dye; but that person which was God, both could and did dye: For the Son of God assuming an Humane Nature unto the Unity of his Divine Nature, and uniting them together without confusion, alteration, distraction, separation, in one person, that which is done by the one Nature, is done by the person; in which respect the Scripture often attributeth the Suffering of Christ to the other Nature, 1 Cor. 2.8. Acts 20.28. And though the Divine Nature of Christ suffered not, yet did it support the Humane Na∣ture, and added dignity, worth and efficacy to the suffering of that Nature; yea, it had also proper and peculiar works, as to Sanctifie his Humane Nature, to take away our sins, to reconcile us to God, and the like. And this must be cautiously ob∣served by us for a Rule, That Christ is not dead for us, except we be dead to sin; neither is he risen again for us, except we be risen again to newness of life. And take this for a most sure Principle, That we are not Redeemed, except we be Sancti∣fied; for he did not Redeem us from sin, that we should commit it afresh and serve it again. It is one thing to know that Christ dyed, another thing that he dyed for us; and it is one thing to discourse passionately of his death, another to feel the opera∣tion thereof within us: Labor therefore to be so affected therewith, as that it may effectually prove thy death unto sin.

Christ descended into Hell for us, when after the very time of his Passion, he con∣tinued for a time in the state of the Dead, and was under the power of the Grave. This Article of Christs Descension into Hell, is to be understood of the Grave, not of his Souls going down locally into the place of the Damned, not onely of those inexpressible, yea unconceiveable torments which he suffered in his Soul under the eclipse of Gods favor, yea under the fearful wrath of God, which though in respect of us was to be eternal, in him was made temporary, having end, because himself is Eternal and Infinite: So that to believe in Jesus Christ which descended into Hell, is to believe that Christ was for a time in the state of the Dead, and held under the power of the Grave.

To believe in Christ which suf∣fered, is to believe,

• 1. That Christ from the very moment of his conception sustained calamities and miseries of all sorts for my sake.
• 2. That at that his last time he suffered all the most bitter torments both of body and soul for my sake.
• 3. That he felt the horrible and dreadful wrath of God, whereby to make recompence for mine and others sins, and to appease his wrath against Mankinde.

Mention is made of Pilate in Christs Pas∣sion, for these Reasons:

• 1. Because Christ would receive from the Judge himself a Testimony of his Innocency.
• 2. Because it was requisite he should be solemnly condemned, that all the world might know, that he, though innocent, was condemned.
• 3. That we might be advertised of the fulfilling of the Prophesie, Gen. 49.10. The Scepter shall not depart from Judah, &c.
• 4. For that his innocency might appear, he was not to be privily taken away by the Jews, nor to be drawn to death by tumult or disorderly.

In the sufferings, Death & Passion of Christ, these things are speci∣ally to be consi∣dered:

• 1. The History it self of Christs Passion, agreeing with Gods Sa∣cred Oracles and Prophesies.
• 2. The cause of his Sufferings.
• 3. The fruit or effects of Christs Passion.
• 4. His example, that we are also to enter into eternal life and heavenly glory, by death, as did Christ.
• 5. The due Meditation in the whole.

The Histo∣ry of Christs passion runs thus:

• 1. They apprehend him as they would a Varlet that had done some outrage, coming unto him with swords and staves in the night time.
• 2. They carry him first to one High Priest, then to another, then to Pilate, then to Herod, and back again to Pilate; amongst whom he is mocked, laughed at, scornfully intreated, and buffeted, questioned withal, spitted on, and crowned with Thorns.
• 3. They compel him to carry his heavy Cross, till he nigh fainted under the burthen, being without all pity and compassion towards him.
• 4. Though they could not charge him justly with any fault at all worthy the least punishment, insomuch as Pilate that Heathen Judge would have ac∣quitted him; yet they cryed out, Crucifie him, Crucifie him, and had ra∣ther one Barabbas a Traytor and a Murtherer should be released then he.
• 5. They hung him up between two Thieves; the most harmless and innocent man in the world, is numbred amongst the wicked and evil doers.
• 6. Not content to pierce his hands and feet with nails, by fastning him to the Cross, but like hard-hearted wretches, they gave him vinegar mingled with gall to drink in his great heat and thirst, and upbraided him with scoffs when he was on departure.
• 7. Not astonished at the wonderful darkness, The renting of the Temples vail, The opening of Graves, The coming forth of the Dead; their ma∣lice expired not with him, but even after he was dead, they pierced him with a spear even to the heart, Joh. 19.34.

In the cause of Christs Death and Passion, consider these four:

• 1. The object moving; that is, Mans Misery, and the Devils Ty∣ranny.
• 2. The efficient cause:
  • 1. Impellent Internal, being the love of God towards his creatures.
  • 2. The Obedient, which was the very Son of God obedi∣ent to his Father.
  • 3. The Instrumental, as the Devil, the Scribes, Pharisees, and the rest.

• 3. The Formal cause, being the Passion it self historized by the Evan∣gelists.
• 4. The Final cause:
  • 1. That God might be glorified for his Justice and Mercy.
  • 2. That Salvation might be purchased for Man, who was lost by reason of sin.
  • 3. That Christ might destroy the works of the Devil, 1 Joh. 3.

The fruit or effect of Christs Death, is twofold,

• 1. General: Christ by his Passion con∣quered
  • The Devil, whom he hath bound.
  • Hell, which he hath spoiled.
  • Death, which he overcame.
  • The World, which he despised.
  • The Punishment, which he hath suffered.
  • Heaven, which he hath opened.
• 2. Special:
  • 1. Obedience is performed to God.
  • 2. The Devil is vanquished.
  • 3. Man is freed from sin, and justified.
  • 4. An Equalification of Jew and Gentile.
  • 5. Death is disannulled.

The Medi∣tation of our Saviors Passion, consists chiefly in these six particulars; viz.

• 1. How great was the Wrath of God for sin, which could not be ap∣peased, but by the death of his onely begotten Son.
• 2. How infinite was the Mercy of God the Father, who would rather his Son should undergo the most ignominious death, then that Man his creature should perish.
• 3. How unconceiveable was the Love of the Son of God, who for Mans sake took upon himself the wrath of his Father.
• 4. We must apply the Merit of Christs Passion to our selves by faith, his Obedience being made our Righteousness, whereby through faith we appear to God, not as sinners, but justified.
• 5. What the Lot of the Righteous is in this world, who must suffer with him, that they may be glorified with him, Rom. 6.
• 6. That our future life may be formed into a better mould, Rom. 6. be∣ing dead unto sin, by the power and efficacy of his death.

The Rea∣sons why Christ suf∣fered so ignomi∣nious a death:

• 1. That we might know the curse due for our sins to have layen upon him, and so should be stirred up to the greater thankfulness, consider∣ing how detestable a thing sin is, that it should call for so ignominious a death.
• 2. That it might be an exasperating of the punishment, and so we so much the more confirmed in a true faith.
• 3. That the Truth might answer to the Types and Figures, and so we might know that they are all fulfilled in Christ.

The causes of Christs Burial; viz.

• 1. That we might know that he was dead indeed.
• 2. That the last part of his Humiliation, whereby he did debase himself for our sakes, might be accomplished.
• 3. A certain Type was thereby to be fulfilled; it was foretold by the Type of Jonas.
• 4. He would be Buried, that we might not be afraid of the grave, but might know that our Head, Christ Jesus, had laid open the way unto us by Death and the Grave, to celestial Glory.
• 5. That we might know how we are indeed delivered from death; for in his Death, a testimony and record whereof is his Burial, consisteth our Salvation.
• 6. That it might be manifest, That he was able indeed to rise again, and that his Resurrection was not imaginary, but the real and true Resur∣rection of a reviving corps.
• 7. That we being Spiritually dead, that is, to sin, might rest from sin.

The du∣ties re∣quired of us, to set forth our Faith in Christ crucified, are these, viz.

• 1. Godly sorrow in bewailing our sins, the onely cause of these great suf∣ferings of our dear Savior.
• 2. The mortification of our fleshly mem∣bers and sinful con∣cupiscences, and that for three special causes:
  • 1. By continuing in sin, we make our selves accessa∣ry's of Christs death.
  • 2. Because all such as unto whom Christs death is effectual to do away their sins, are conformable unto him in his Death and Burial.
  • 3. Because no man following the trade of sin, can be Christs Disciple.
• 3. Patience, and joy in suf∣fering any thing for Christs sake and the Go∣spel, and that chiefly for two causes:
  • 1. By suffering we are made like unto him, Mat. 10.25.
  • 2. Because in suffering for his Truth, he doth grace us, forasmuch as he doth take us for his Martyrs and Witnesses.
• 4. To remain unterrified with the pangs and approaching of death unto us, because Christ in dying overcame death, and took away the sting thereof.
• 5. For this infinite love of Christ toward us, to love him most earnestly again, and all his members, the Faithful, for his sake.

That Christ de∣scended into Hell, all found Christians acknow∣ledge; but in the in∣terpreta∣tion of this Arti∣cle, there is not that consent as were to be wished: For the dissent of Opinions touching the same, they may be all com∣prised in these; viz.

• 1. Some hold the words (He descended into Hell) meerly literally; that is, into the place of the damned, or some lower place thereabout: They which understand it of the place of the damned, say, That he went thither to triumph over all the damned ghosts and devils, as a most glorious Conqueror both of Death and Hell, the most power∣ful Enemies; or that as God onely and not Man, he descended power∣fully and effectually, but not personally, into Hell; and that the Deity exhibited it self, as it were present in the infernal parts, to the terror of the Devil and other damned Spirits. They which understand it of some place thereabout, say, That he went thither, and that by a local descension (as the Papists assirm) to deliver the Fathers and Pa∣triarchs, that were detained, as they dream, for their Original sin in Limbo. The grounds pretended for both, are alleaged out of Eph. 4.9. 1 Pet. 3.19. Psal. 16.10. Acts 2.25. But they that stand for Limbo, alleage Heb. 9.8. & 11.39.
• 2. Others hold them literally, but expound 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Grave, saying, That he dyed, and was buried; that is, anointed to the Burial, and descended into the Sepulchre.
• 3. Others interpreting 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Grave, make the descent figurative, thus; He descended into Hell; that is, remained in the grave until the third day: these suppose he descended into Hell as Man onely; and that, as some think, in Body onely, as when death as it were prevailed over him lying in the grave; as others deem, in Soul onely, when he went unto the place of the Reprobate, to the encreasing of their torments.
• 4. Others interpret it as an Idiom or phrase peculiar to the Greeks 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, He descended into Hell; that is, was in the state of the dead, for thus the Greeks were wont to speak of a man departed, whether good or bad. This Opinion takes best.
• 5. Others hold it to be meerly figuratively spoken, That Christ descended into Hell, as God and Man in one person, That in Body and Soul he went as it were into Hell, when upon the Cross and elswhere he suf∣fered the terrors and torments prophesied of, Isa. 5.3, 6, 10. Psal. 116.2. and mentioned Mat. 26.38. or 27.46. Luke 22.42. when he suffered the torments of Hell, viz. The anger of God against the sins of all the Elect, poured forth upon his Soul, driving him into that

• bloody Agony in the Garden, and making him on the Cross cry out, My God, my God, why hast thou forsaken me? This Opinion takes with many. Now of all these, that which stands for Limbo must not remain unexpunged, as by reason of sundry positive Reasons of Scri∣pture to the contrary, so also in regard of the impertinency of the places alleaged.

How Christs tem∣poral punishment is said to be equivalent to eternal:

• 1. In respect of the worthiness of the person, for it was the onely begotten natural Son of God that did suffer.
• 2. For the grievousness of the punishment, because he sustained the torments and sense of the wrath of God, and the hor∣ror of death for the whole world, Psal. 118.5. Hence it was that Christ so trembled at his death, when many Mar∣tyrs have entertained an ordinary death without it.

The use of this Doctrine of Christs Passion, teacheth us, That sin is most of all to be eschewed by us, which could not be expiated but by the death of the Son of God; That we ought to be thankful for this his so great a benefit of unspeakable grace and favor bestowed on us; and that all our sins, how many, how great, and how grie∣vous soever they be, are expiated and done away by the death alone of Christ: Yet know, That whereas it is frequently affirmed in Scripture, That Christ dyed for all, it is not meant generally for every particular person, but restrictively for all sorts of people, that is, for Believers of all sorts, both of Jews and Gentiles.

Behold the Son of God, come from the Womb Ʋnto the Cross, to drop into the Tomb: He that is Life Eternal, the Most High And Mighty Lord of Life, vouchsafes to dye: He that fills Heaven and Earth, is pleas'd to have His lodging in a Cradle and a Grave. Blinde Jews! before your Day was turn'd to Night At Noon, ye could not see for too much light. Gentiles, believe; or know this for no news, Your Sins will prove new Crucifying Jews.

§. 6. The third day he rose again from the Dead; He ascended into Heaven, and there he sitteth at the right hand of God.

TO believe in Christ risen from the dead, is to believe that he shook off death from himself, quickned his dead body, reunited his body unto his soul, restored unto himself a blessed, celestial and glorious life, and that by his own proper power. And I also believe, That he therefore rose again from the dead, that he might make us partakers of his Righteousness, Sanctification and Glorification, which he hath purchased for us by his merit. This is that Holy One, of whom David prophesied, that He should not see corruption, Psal. 16.10. who but a little before his death told his Disciples himself, that The third day he would rise again, Mark 9.31. & 10.34. The accomplishment of which Truth, stands on sacred Record, both by his appearing (after that he was risen from death to life) to Mary Magdalen, Joh. 20.14. to di∣vers women, Mat. 28.9. to two, Luke 24.13, 15. to ten, Joh. 20.19. to all the Disci∣ples, to more then five hundred at once, 1 Cor. 15.6. to sundry persons by the space of forty days together, Acts 1.3. and by the testimony also of the Apostles, Peter,

Acts 1.22. and Paul, Acts 17.2, 3. So that whoever is a perverse Sadduce to this Truth, strikes at the very Root of the Christian Religion.

He ascended into Heaven] that is, he being revived from the dead (his soul coming again into his body) walking here a while upon the Earth for the space of forty days, eating and drinking sometimes with his Disciples, not for any need of sustenance, but for the more assurance of his Resurrection, and offering his body to be felt and handled, comforting and instructing them, and then in the open sight of them all, he went up body and soul into the Heavens, they looking and marvel∣ling at it. This was foretold by David, Psal. 68.18. and by Christ himself, John 14.2. & 20.17. was prefigured in Enoch, Gen. 5.24. and in Elias, 2 Kings 2. and witnessed, Acts 1.22. Eph. 4.10. so that Christs Ascension is a local, true, real, and visible Ascension, Translation, or removing of Christs body from Earth into Heaven, which is above all visible Heavens, to Gods right hand, where he now is, and whence he shall come to Judgement, Acts 1.11. This his Ascension must be understood of his Humanity onely, for his Divinity was always in Heaven.

And there he sitteth at Gods right hand] that is, he is a person equal to God in Power and Glory, by whom the Father worketh immediately; or to sit at Gods right hand, is to raign in equal Power and Glory with the Father: for Christ doth all things likewise as doth the Father, and is endued with the same Power with the Father, which also he exerciseth: He is that person Omnipotent, by which the Fa∣ther governeth all things immediately; but especially by which he defendeth the Church against her Enemies; and this indeed is the proper meaning of Christs session at the right hand of the Father.

How Christ rose a∣gain:

• 1. He rose by his own power, even by his Godhead, John 2.19.
• 2. He being truly God and Man, rose according to that Nature, according to which he suffered, Luke 24.39.
• 3. He did rise truly and indeed, so that his soul did truly and indeed return into his body.
• 4. He rose the third day, as it was foreshadowed in Jonas.

Why Christ rose again:

• 1. In respect of the Prophesies which were uttered of him, Psal. 16.10. Mat. 17.23.
• 2. He rose for his Fathers and his own Glory, Rom. 1.4.
• 3. For the worthiness and power of the person that rose, being Author of life it self.
• 4. In respect of the Office of the person which rose, his Meadiatorship.
• 5. He rose for us, and that in three respects:
  • 1. For our Justification, Rom. 4.25.
  • 2. For our Regeneration.
  • 3. For our Salvation and Glorification.

In the Resurre∣ction of Christ, observe these 2 things; viz.

• 1. His victo∣ry and tri∣umph over Death and Hell:
  • 1. He declareth himself to be very God, rising again by his Divine Power.
  • 2. By his Resurrection he subjecteth to himself all things, both in Heaven and Earth.
  • 3. He manifested himself to be that blessed Seed, that had broken the Head of the Serpent; that is, had overcome the Kingdom of Satan.
• 2. The fruit and benefit which accrews unto us by it; viz.
  • 1. Thereby we know him to be the Messias, in whom the Prophesies were fulfilled.
  • 2. We are confir∣med and war∣ranted by Christs Resurrection:
    • 1. Of his Merit, that he hath fully and perfectly satisfied for our sins.
    • 2. Of the application of his Benefits, which could not have been be∣stowed, if he had not risen.
  • 3. The Gift whereby we are justified; he vanquished Death, that he might make us partakers of that Righ∣teousness

• ...
  • which he had gotten us by his death, 1 Cor. 15.16. Rom. 4.25.
  • 4. The Gift of the Holy Ghost, by whom Christ regenerateth us, and giveth us eternal life.
  • 5. The Vertue which is conveyed into all Believers, enabling them to rise from sin.
  • 6. A President or Seal of newness of life; we are also stirred up by his power to a new life, Rom. 6.4.
  • 7. Our continued Preservation by his perpetual and applyed Righte∣ousness.
  • 8. The Resurrection of our Head, Christ, is a cause and pledge unto us of our glorious Resurrection, 1 Cor. 15.12. Rom. 8.11.
  • 9. The consummation and perfecting of all his benefits, and the final glorifying of his Church.

For what causes the Resurrecti∣on of our Bodies is the fruit of Christs Re∣surrection:

• 1. Because Christ is our Head, and we his Members.
• 2. Because he hath abolished our sin, the cause of death.
• 3. Because as the first Adam received blessings for all, and lost them all; so the second Adam received gifts for others, and communicates them with us.
• 4. Because the same Spirit dwelleth in us, which is in Christ, Rom. 8.11.
• 5. Because Christ is Man, for by Man came the Resurrection, 1 Cor. 15.21. But here take notice, That there are other causes for which the wicked shall rise again, even the just Judgement of God, whereby he hath appointed them to eternal pains: for the same thing may have more effects and diverse causes, as it relates to several re∣spects.

The Duties ari∣sing from our Faith in Christ, touching his Re∣surrection:

• 1. To live as those that be at peace with God; for as he dyed for our sins, so he rose again for our Justification, Rom. 5.25. and being justified by faith, we have peace with God, Rom. 5.1.
• 2. To rise up to new∣ness of life: The Signs of which spi∣ritual life, are chief∣ly these four; viz.
  • 1. An heavenly minde, Col. 3.1.
  • 2. An holy and innocent life, Ephes. 4.24.
  • 3. Greater joy in the Grace of God through Jesus Christ, then in any thing either of pleasure or profit in this world, Phil. 3.8.
  • 4. Growth and encrease in Sanctification, 1 Pet. 3.18.

In Christs Ascen∣sion, and sitting at the right hand of the Father, consider these three things; viz.

• 1. His Command to his Apostles at his Ascension, whereby the glad tidings of his Resurrection and Ascension was not to be confined within Judea.
• 2. The Con∣sequents thereof:
  • 1. He opened for us a way to heaven, before shut up by our sins.
  • 2. Being now gone into Heaven, is yet present with us, even to the end of the world.
  • 3. We have au advocate with the Father.
  • 4. That now sitting at the right hand of the Fa∣ther, he hath so established his Kingdom, as the Gates of Hell in vain oppose it.
• 3. The Use hereof, That we being conversant here upon Earth, should have our conversation in Heaven, whence we expect the return of our Judge.

Why Christ ascend∣ed; viz.

• 1. For his own and his Fathers glory:
  • 1. For he was to have a celestial Kingdom, Eph. 4.10.
  • 2. It was meet that the Head should be glorified with excellency of gifts above all the blessed, as being Members of that Head.
• 2. In respect of us:
  • 1. That he might gloriously make Intercession for us by his vertue, efficacy and will.
  • 2. That we might also ascend, and be assured of our Ascen∣sion, John 14.2.
  • 3. That he might send the Holy Ghost, and by him gather comfort, and defend his Church from the Devil and all her Enemies, unto the worlds end, John 16.7.

The be∣nefit we receive by Christs Ascension; viz.

• 1. He maketh Intercession to his Father in Heaven for us, 1 John 2.1, 2. And this his Intercession sig∣nifieth,
  • 1. The perpetual vertue and strength of Christs Sacrifice.
  • 2. Both wills in Christ, both Humane and Divine, propitious and favorable to us, whereby he will that for his Sacrifice we be received of his Father.
  • 3. The Assent of his Father, approving this his Sons will, and accepting the value of of his Sacrifice as our sins Ransom.
• 2. Our Glorification or Ascension: for seeing Christ our Head is ascend∣ed, we are certain that we also shall ascend into Heaven, as being his Members, having a sure pledge, that he who is our Head will lift up us his Members, John 14.2.
• 3. He sendeth us his Spirit, in stead of a pledge between him and us, John 14.16.
• 4. It is a Testimo∣ny,
  • 1. That our sins are fully pardoned us who do believe.
  • 2. That Christ is indeed Conqueror of Death, Sin and the Devil.
  • 3. That we shall never be left destitute of comfort.
  • 4. That Christ will for ever defend us.

What the right hand of God signifieth:

• 1. The Omnipotency or exceeding vertue of God.
• 2. Perfect Glory, perfect Dignity, and full Divine Ma∣jesty.

What is meant by Christs session at the right hand of the Fa∣ther:

• 1. The perfection of Christs Divine Nature; that is, the equality of the Word with the Father, which he did not receive, but ever had.
• 2. The perfection of Christs Hu∣mane Nature, which compri∣seth,
  • 1. The personal union of the Humane Nature with the Word: For in him dwelleth all the fulness of the Godhead bodily, Col. 2.9.
  • 2. The Collation or bestowing of gifts on him far greater and more in number then are bestowed on all Men and Angels.
• 3. The perfection or excellency of the Office of the Mediator; that is, the Prophetical, Priestly and Royal Function, which Christ now, as the glorified Head of his Church, doth in his Humane Nature gloriously exercise in Heaven.
• 4. The perfection of Christs honor; that is, the Adoration, Worship and Reverence, which is yielded unto him both of Men and Angels, Heb. 1.6.

The benefits we receive by Christs sitting at the Fathers right hand, are all the bene∣fits of the Kingdom and Priesthood of Christ glo∣rified:

• 1. His Intercession for us.
• 2. The gathering, governing and guarding of his Church by the Word and Spirit.
• 3. His defending of the Church against her enemies.
• 4. The abjection and destruction of the Churches enemies.
• 5. The Glorification of the Church.

The difference of Christs Ascension and ours stands thus: He ascended by his own power and vertue; we shall not by our own, but by his, John 3.13. He ascended to be Head; we to be his Members: He to glory agreeable for the Head; we to glory fit for Members: Christs Ascension was the cause of ours, but it is not so of the contrary.

Whom seek'st thou, Mary? What, is Jesus he? He goes before thee into Galilee. This was the Angels voyce: Nor was the news Less strange to his Disciples then the Jews; Though herein for himself he did no more, Then what he did for Lazarus before. He's now ascended, and has verifi'd What Enoch and Elias typifi'd: He sits at Gods right hand, and has thereby In Earth all Power, in Heav'n all Majesty.

§. 7. From thence he shall come to judge both the Quick and the Dead.

THe last Judgement shall be a manifestation, or declaration, and seperation of the just and unjust, who ever have lived, or shall live from the beginning of the world unto the end, proceeding from God by Christ, and a pronouncing of Sentence on these men, and an execution thereof, according to the Doctrine of the Law and the Gospel; which Execution is not an annihilation, or final destruction of the Body and Soul, or a perpetual senslesness, but an infinite and endless con∣tinuance of those Torments, which the Wicked in this life despairing, do begin to feel, forsaken and abjected of God, subject to all torments both of Body and Soul. And in this last Judgement, Absolution to the godly shall be principally according to the Gospel, but shall be confirmed by the Law; Condemnation to the wicked shall be principally by the Law, but shall be confirmed of the Gospel: Sentence shall be given on the wicked according to their own Merit, but on the godly ac∣cording to Christs Merit, applyed unto them by faith; a Testimony and Witness of which Faith, shall be their Works. Now the Judge shall be Christ, John 5.22. neither yet are the Father and the Holy Ghost removed from this Judgement; but Christ immediately shall speak, and give Sentence, and that in his Humane Nature; and when he speaketh, the Father shall speak by him: so that the Judgement shall belong to all the three persons of the Godhead, as concerning their Consent and Authority; but unto Christ, as touching the publishing and executing of the Judgement: yea, and the Church also shall judge, as touching the Allowance and Approbation of this Judgement, whereunto they shall then subscribe, Luke 22.30.

What Christs coming to Judge both the Quick and the Dead sig∣nifies:

• 1. That at the second coming of Christ, shall follow the renewing of Heaven and Earth.
• 2. That the self same Christ shall come, who for us was born, suffered, and rose again.
• 3. That he shall come gloriously to deliver his Church, whereof I am a Member.
• 4. That he shall come to abject and cast away the wicked.

The Reasons why, or causes for which Christ-Man shall be Judge, are these:

• 1. Because the Church is to be glorified by the same Media∣tor, by whom and for whom it was justified, Acts 17.31.
• 2. That we may have comfort and consolation, knowing him to be our Judge, who hath purchased us with his blood.

• 3. To deliver his Church, and cast away the wicked.
• 4. The Justice of God, because they have dealt contumeliously with the Son of Man, Zech. 12.10.
• 5. Christ-Man must be Judge, because he must judge men; therefore he must be beheld of all: But God is invisible.
• 6. That he may the more confound the wicked, his Enemies, who shall be forced to behold him their Judge, whom they have so much withstood, so wickedly dishonored.

The Day of the Lord, or the time of Judgement is twofold:

• 1. General, when Christ shall come to judge the Quick and the Dead in the end of the world.
• 2. Particular, at the day of our death, when every particular soul must appear before the bar of Gods Tribunal, and give an account of what it hath done.

How Christ shall come to Judge∣ment:

• 1. Truly, visibly and locally, not imaginarily, Mat. 24.30.
• 2. He shall come furnished and prepared with glory and divine Majesty, with all the Angels, with the voyce and trump of the Archangel, and with divine Power.
• 3. The dead shall be raised, and the living changed.
• 4. The world shall be dissolved with fire, not annihilated, but purified.
• 5. He shall come suddenly, to the great joy and comfort of all his.

How the Devil is said to be already judged, yea and the wicked also:

• 1. By the Decree of God.
• 2. In the Word of God.
• 3. In his own Conscience.
• 4. As touching the beginning of his Condemnation.

For what causes the last Judge∣ment shall be:

• 1. The chief and principal cause, is the Decree of God.
• 2. A less principal and subordinate cause, is, both the Salvation of the Elect, who are here vexed, and the Damnation of the wicked, who here do flourish.
• 3. Because of Gods Justice, whereof in this life is not a full and perfect execution.

The threefold effect of Christs coming to Judgement:

• 1. A gathering together at the sound of the Trumpet both of the dead and the living, Dan. 12.2.
• 2. A seperation; the Elect shall be set at his right hand, the Repro∣bate at his left, Mat. 25.33.
• 3. The Judgement it self, the Elect shall be with him, the Reprobate shall be cast into Hell, Mat. 25.46.

The execu∣tion of the last Judge∣ment shall be thus:

• 1. By the force and vertue of the Divine Power of Christ.
• 2. By the Ministery of the Angels.
• 3. The World, Heaven and Earth shall be dissolved by fire at the execu∣tion of this Judgement; there shall be a change of this present state, and a purifying of the creatures, but not a consuming of them.
• 4. This change shall come suddenly.
• 5. There shall be a casting of the wicked into everlasting pains, and an advancing of the godly into everlasting happiness and glory.

Why God would have us certain of the last judg∣ment, viz.

• 1. In respect of his glory, that we may be able to refute Epicures, who ac∣count this heavenly doctrine of the divine Judgment to come for a fable.
• 2. For our comfort, that amidst our evils and miseries we may know there shall come a time when we shall be delivered from this corruption and rottenness.
• 3. That we may retain and keep our selves in the fear of God, and our duty, and that others also may be reclaimed from evil.
• 4. That the wicked may be left excuseless, for they are warned sufficiently that they should be ready at every season.

For what Reasons God would not have us certain of the time of the last Judgement:

• 1. That he might exercise our faith and patience.
• 2. That he might bridle our curiosity.
• 3. That he might keep us in his fear, in godliness, and in exercising of our duty.

Why God deferreth the last Judgment:

• 1. To exercise Faith, Patience, Hope and Prayer in the godly.
• 2. That all the Elect may be gathered unto the Church.
• 3. That he might grant unto all a time and space of Repentance, as at this time, and that he might leave the wicked without excuse, Rom. 2.4.

There are a certain sort of people that superstiti∣ously sit up all night at cer∣tain times of the year, fondly, conceiting that Christ will come to Judge∣ment on one of these nights; but such most grosly erre, and that these four ways especially:

• 1. In that they prescribe certain set times for Christs coming, whereas no man knoweth it, Mat. 24.36, 42.
• 2. In that they conceit he shall come in the night, from that Text, Luke 17.34. which is uncertain, the night being there taken as a part for the whole, by the figure Synecdoche, and he calleth it the Day, Luke 17.30.
• 3. In that they imagine, That they which are asleep when Christ cometh, cannot be well prepared to meet him; whereas Repentance maketh the soul prepared at all times.
• 4. In that they interpret the Precept of Watching, to bodily watching of the Eye; whereas it is not meant of that onely, but of the heart also.

This Judgement shall be in the end of the world, whereof there are three parts, The one before the Law, another under the Law, the third under the Gospel, or under Christ, which is called The end of the world, The end of days, The last time, because there shall not be so long space between Christs first coming and his second, as was from the beginning of the world unto his first coming: But of that day Christ himself, as Man, knoweth not, Mark 13.32.

Tremble, O Earth; Tremble, and be afraid! Behold the Son of God, he that was laid At first in Swathing-bands, then in a shrowd, Comes with Thousands of Angels in a Cloud To judge both Quick and Dead. Silence! Who may Language the Joy or Horror of that Day, When all from Adam shall be chang'd, or rise To meet their Judge or Savior in the Skies, To hear the Sentence of Eternal Rest, Or that which is too sad to be express'd.

§. 8. I believe in the Holy Ghost.

WHich is as much to say, As I acknowledge the Holy Ghost to be God, and so confess him to be one with the Father and the Son; also I acknowledge his Office of Sanctifying, and making holy the people of God: And as I depend upon God the Father as my Creator and daily Protector, and upon God the Son as my Redeemer and daily Mediator, so I depend upon God the Holy Ghost as my Comforter, and the worker of Grace and all Vertue in me, being of my self a lump of Sin, and mass of Corruption; yet I acknowledge not three Gods, but one God, a Trinity of persons in Unity of Godhead: So that the Holy Ghost is the third person of the true and onely Godhead, proceeding from the Father and the Son, and Coeternal, Coequal and Consubstantial with the Father and the Son, and is sent

from both into the hearts of the Elec••, to sanctifie them unto eternal life: And though extraordinary Revelations are ceased, yet the Holy Ghost in and by the Word, revealeth some things unto men, for which cause he is called, and that truly, The Spirit of Revelation. Now that the Holy Ghost is very and eternal God, ap∣pears from his creating of all things, Gen. 1.2. Psal. 104.24, 29, 30. And Christians are to be Baptized in the Name of the Holy Ghost, Mat. 28.19. as well as of the Father and the Son. As God he chooseth, assigneth and sendeth forth men for the Ministery of the Gospel, Acts 13.2, 4. As God he decreeth Orders for his Church and People, Acts 15.28. As God he is to be invocated and prayed unto, as well as the Father and the Son, 2 Cor. 13.13. The Holy Ghost is of one Substance, Majesty and Glory with the Father and the Son, for these three, the Father, the Word, and the Holy Ghost, are one, 1 Joh. 5.7. who proceedeth from the Father and the Son; for the Father sendeth the Comforter in the Name of the Son, Joh. 14.16. and the Son sendeth the Comforter, the Spirit of Truth, from the Father, Joh. 15.26. And whereas we believe the Holy Ghost to have proceeded from the Father and the Son, understand, Proceeding is here a communication of the Divine Essence, whereby the third person onely of the Godhead receiveth from the Father and the Son, as the Spirit from him whose Spirit it is, the same whole Essence which the Father and the Son have and retain.

Of God the Holy Ghost three things are to be consider∣ed by us; viz.

• 1. What the Holy Ghost is; viz. of the same Essence with the Father and the Son, a distinct person proceeding from both.
• 2. The Office of the Holy Ghost which doth sanctifie us many ways:
  • 1. Because he is the key of all heavenly Treasures, illuminating our understanding to receive the Mystery of Faith.
  • 2. Because he is the Earnest of the Promises.
  • 3. Because he is the Seal wherewith the Truth of the Divine Promises is signed and sealed in our mindes.
  • 4. Because he is the Minister of Truth, guiding us in the way of all Truth.
  • 5. Because he is the Author of light, expelling the darkness ga∣thered by sin.
  • 6. Because he is the Fountain of Wisdom and Understanding.
  • 7. Because he is the water that purgeth us from all filth, conse∣crating us into the Holy Temple of God, fertilizing us to bring forth the fruits of Righteousness.
  • 8. Because he is the Fire that purgeth away the corruption of our mindes, enflaming our hearts with the love of Righ∣teousness.
• 3. Our Faith in the Holy Ghost:
  • 1. That we believe in God the Holy Ghost.
  • 2. That we believe the Office of the Holy Ghost.
  • 3. That by our sins we grieve him not.

Concerning the Holy Ghost we be∣lieve,

• 1. That he is true and coeternal God with the Eternal Father and the Son, Gen. 1.2. 1 Cor. 3.16.
• 2. That he is also given unto us, Mat. 28.19. to make us through a true faith partakers of Christ and all his benefits, Gal. 3.14. To comfort us, Acts 9.13. and to abide with us for ever, Joh. 14.16.

That the Holy Ghost is a person of the Godhead, is proved by these Reasons:

• 1. By his visible Apparitions, Luke 3.22.
• 2. Because he is called God, 1 Cor. 3.16. Acts 5.3, 4.
• 3. Because he is the Author of our Baptism, and we are Baptized in his Name.
• 4. The Properties of a person are all attributed unto him, Luke 12.12. Joh. 16.13.
• 5. Because he is plainly distinguished from the gifts and graces of God, 1 Cor. 12.4, 11.

The Holy Ghost is a person distinct from the Father and the Son, for these Reasons:

• 1. He is called a Spirit, and none is his own Spirit, his own Fa∣ther, his own Son.
• 2. The Holy Ghost in express words is called Another from them both, Joh. 14.16.
• 3. He is sent of the Father and the Son, Joh. 15.26. therefore another from them both.
• 4. The Holy Ghost hath distinct Attributes or Properties per∣sonally from them both.

That the Holy Ghost is equal with the Father and the Son, is thus plainly mani∣fested:

• 1. The Essence of the Father & the Son is communicated unto him.
• 2. It appears by those Divine Attributes and Properties which are attributed unto him.
• 3. The same Divine Works that are attributed to the Father and the Son, are also attributed unto him, Job. 33.4.
• 4. Equal and the same honor is given to the Holy Ghost, as to the Father and the Son, 1 Joh. 5.7.
• 5. Those things which are spoken in the Old Testament of God or Jehovah, are applied to the Holy Ghost in the New.
• 6. The Holy Ghost is the Father and the Sons Spirit, and there is but one God.

Why this third person of the Godhead is called Holy:

• 1. Because he in himself, by himself, and of his own nature, is holy.
• 2. Because he is the immediate Sanctifier of others.

For what rea∣sons this third person of the Godhead is called a Spirit:

• 1. Because he is a Spiritual Essence, or Substance Incorporeal and In∣visible.
• 2. Because he is inspired of the Father and the Son; they move by this Spirit.
• 3. Because himself inspireth, and immediately worketh motions in the hearts of the Elect.
• 4. Because he is God equal with the Father and the Son, and the same God; and God is a Spirit.

The se∣veral Ti∣tles of Com∣mendati∣on given to the Holy Ghost in Scripture. viz.

• 1. The Spirit of Adoption, because he assureth us of the Fatherly good∣will of God in Christ towards us.
• 2. The Earnest and Seal of our Inheritance, because he assureth us of our Salvation, 2 Cor. 1.21.
• 3. The Spirit of life, because he mortifietli the old man, and quickneth the new, Rom. 8.2.
• 4. Water, whereby he cleanseth us, refresheth us nigh dead in sin, and maketh us fruitful to good works.
• 5. Fire, because he consumeth daily our concupiscence in us, and kindleth in our hearts the love of God and our Neighbor.
• 6. The Fountain, because all celestial Riches do flow unto us from him.
• 7. The Spirit of Prayer, because he is the souls voyce in the chosen.
• 8. The oyl of gladness, because he cheareth and refresheth us in all our troubles.
• 9. The Comforter, because by working faith in us he causeth us to exult in afflictions.
• 10. Intercessor, because he maketh requests for us with sighs and groans that cannot be expressed, Rom. 8.26.
• 11. He is called, The Spirit of Truth, of Wisdom, of Joy, of the fear of God, of Boldness, and the like, Joh. 14.16. Now some of the ungodly may have the Holy Ghost, as concerning some gifts of the Holy Ghost, as Saul and Judas had; but they have not the Spirit of Ado∣ption, for the same Spirit doth not work the same things in all; for he worketh Adoption and Conversion in the Elect onely.

The ope∣rations of the Holy Ghost are twofold:

• 1. External, common to all men, for he illuminates every one that cometh into the world.
• 2. Internal, special and proper to the godly, not onely illuminating their mindes, but proceeding to their hearts, moving the af∣fections, and becomes unto the whole man,
  • 1. A Spirit of Sanctifi∣cation.
  • 2. A Spirit of Interces∣sion.
  • 3. A Spirit of Consola∣tion.

The Of∣fice and Opera∣tions pe∣culiarly attribu∣ted to the Holy Ghost in Scri∣pture; viz.

• 1. To teach and illuminate, Joh. 14.26. & 16.13. To enlighten mens mindes with the knowledge of the Gospel, and to reveal unto them the good will of God, and way to happiness; whence he is called The Spirit of Revelation, Eph. 1.17.
• 2. To perswade their hearts of the truth of those things which he hath revealed to their understandings, by the vertue whereof they taste of the good word of God, Heb. 6.5.
• 3. To Regenerate; that is, to work Faith and Repentance in the hearts of the chosen, Joh. 3.5.
• 4. To conjoyn us with God and Christ, and to make us partakers of all his benefits, 1 Cor. 6.11.
• 5. To Rule and guide; that is, to instruct and encline us to all duties due to God and Man.
• 6. To Comfort, Joh. 14.16. in all perplexities and miseries whatso∣ever.
• 7. To Confirm, to make courageous and bold in and for the maintenance of the Truth, being moved to acknowledge and profess the Gospel to be the Word of God. Many other are the Works of the Spirit; but that Unpardonable Sin against the Holy Ghost, is committed against him, in regard of these Operations of the Spirit, so as it is against the Truth of God which the Spirit hath revealed to a man, and evicted and perswaded his heart of the certainty thereof.

How the Holy Ghost is

• 1. Given:
  • 1. After an ordinary way, by the Ministery of the Word and the use of the Sacraments.
  • 2. In manifesting himself unto us through the studying and me∣ditation of the Gospel.
  • 3. He is given by working a desire of him in the Elect: for he is given to them that desire him, Luke 11.13. and is received by faith.
• 2. Retained:
  • 1. By meditation in the Doctrine of the Gospel, and by study∣ing to prove it thereby, Psal. 1.2.
  • 2. By continuance and increase of Repentence and amend∣ment of life; that is, by a desire of bewaring to offend against our knowledge or Conscience, Matth. 13.12.
  • 3. By daily and earnest prayer and invocation, Luke 11.13.
  • 4. By applying Gods gifts to their right use; that is, to his glory, and our Neighbors good, Luke 22.32.
• 3. Ecclipsed in its present comforts:
  • 1. By neglecting the Word and Doctrine, and by neglect of Prayer.
  • 2. By carnal Security, and by giving our selves to commit sin against our Conscience.
  • 3. By abusing the gifts of the Holy Ghost, as when they are not imployed aright.

The duties following up∣on our faith in the Holy Ghost:

• 1. To keep our bodies holy and pure, as the Temples of the Holy Ghost, and not to defile them by uncleanness.
• 2. To believe without doubting whatsoever is contained in the holy Scripture; because that all were given by inspiration of the Holy Ghost, and were set forth by holy men, not of any private mo∣tion, but as they were moved by the Holy Ghost, 2 Tim. 3.16. 2 Pet. 1.21.
• 3. To use all our gifts to the honor of God, for it is the holy Spirit of God from whom we receive them all.
• 4. To submit our selves in all things to the government of Gods Spirit, and not follow the sway of our own Natures; for he is our guide, and will lead us into the way of all Truth.

Eternal Breath! O let thy blessed ayr Imbreathe us with new life, or else repair The ruines of our Souls: Blow and refresh Our dim-burning Zeal, but blow out the Flesh: New-mould us fit for Mercy, and make good The Charter Christ hath seal'd us with his Blood. Ʋnscale our Ʋnderstandings, make us see The Crown of Hope 'yond hope, Faith's Mystery: Inflame our Souls with holy fire, and then Our Souls thy fire shall flame thee back agen.

§. 9. The Holy Catholique Church.

Concerning the holy and Catholique Church of Christ, we believe, That the Son of God doth from the beginning of the world, Joh. 10.11. Gen. 26.4. to the end thereof, Rom. 8.29. gather, defend and preserve unto himself by his Spirit, Isa. 59.21. and Word, Acts 2.46. out of whole Mankinde, Mat. 16.18. Joh. 10.28. a company chosen to everlasting life, 1 Joh. 3.21. and agreeing in true faith; And that we are lively Members of that Company, 1 Joh. 2.19. and so shall remain for ever, 1 Cor. 18.9. To believe in which holy Catholique Church, is to believe the Doctrine thereof, wherein she followeth Christ, the Prophets and Apostles, the onely sure ground and pillar of Truth; and that in this visible Company and Society are some true Repentants and truly converted, and my self to be a lively Member of the in∣visible and visible Church: So that to believe and confess the Doctrine of Salvation taught and delivered by the Prophets and Apostles, is an infallible and inseperable note of a true Church of God; for Gods Church is nothing else, but a company of Gods people, called by the Doctrine of the Prophets and Apostles, unto the state of Salvation; so that out of the Church there is no Salvation ordinarily: In which re∣gard Noahs Ark was a true Type of the Church, none being saved from drowning that were out of it. And none but such who are of Christs body, shall partake of the benefits of his Office; for himself saith, He prays not for the world, Joh. 17.9. In which respect also out of the Church no Salvation, for the body being the true Catho∣lique Invisible Church, he that is not a member of this body is out of the Church, and so hath not Christ to be his Head and Savior: Yea, the Church is also Christs Spouse; the many espousal Titles which in Scripture are given to Christ and the Church, in mutual relation of one to another, evidently declareth as much: He is stiled a Bride∣groom, she a Bride, Joh. 3.29. He Well-beloved, she Love, Cant. 1.13, 15. He an Hus∣band, she a Wise, 2 Cor. 11.2. He an Head, she the Body, both one flesh, Eph. 5.23, 31. Thus the Church being the Communion of Saints, sanctified in Christ Jesus, confes∣sing him the Son of the living God, in every place knit in one Church as the Body,

and every Member unto Christ as unto one Head, it is most evident that no man can be saved out of the Church: for whomsoever God hath chosen and elected to the end, which is eternal life, them he hath chosen to the means, which is the inward and outward calling. But here note, That Infants born in the Church, are in cha∣rity to be reputed of the Church, till at their mature Age their life notoriously ex∣press the contrary.

The Church is called Catholique or Ʋniversal, because it is not now tyed to any certain place or people, as it was under the Law, before the coming of Christ. Now the Doctrine of the true Church consisteth in the Sentences and Decrees, which we are bound by the Commandment of God to believe and obey; and no Doctrine is to be proposed to the Church, that is repugnant to the holy Scripture, or not con∣tained therein. And the Church hath Authority to judge and determine in Contro∣versies of Faith, according to Scripture; to interpret and expound the Word of God, with respect to the Analogy of faith, Rom. 12.6. And though she be the Wit∣ness and Keeper of Gods written Word, yet may not inforce any thing to be believed as necessary to Salvation, that is either contrary or beside the Word of God.

The visible Church is a company among men, imbracing and professing the true and uncorrupt Doctrine of the Law and the Gospel, and using the Sacraments aright, according to Christs Institution, and professing Obedience unto the Doctrine; in which company are many ungenerate or hypocrites, consenting notwithstanding to the Doctrine. The invisible Church is a company of those which are Elected to eternal life, in whom a new life is begun here by the Holy Ghost, and is perfected in the world to come: They which are in this invisible Church, never perish, neither are any hypocrites therein. And it is called Invisible, not that the men are invisible, but because their Faith is so, that we cannot certainly discern the godly from the hypocrites. And although this Universal invisible Church, is that Militant Church which remaineth as yet in the field, and is fighting on Earth, yet it is, and lieth hid in the visible Church; so that in this respect, there is as it were no more difference between them, then between a whole and a part. Now those visible Churches which refuse to be governed by Christs Word, but are by Humane Traditions play∣ing the Adulteresses by committing Idolatry, are not of this Catholique Church which is subject to Christ; neither are Infidels that defie Christ, Hereticks that deny him, Ignorant persons that know not his Will, Prophane persons that despise, Worldlings that lightly esteem him, nor any that persecute or scorn him in his Mem∣bers. Thus many have a Name of being of the Church, who indeed are not. And as for the Church of Rome, they are departed from the Truth, they have denyed the Faith, they have defiled themselves with Idols, they will not have Christs Righteous∣ness imputed to them; they set up their own Works, and seek Justification by them; they will not receive Christ to be their onely King and Priest, they will merit Salva∣tion for themselves, and therefore they are not a true, but a false Church.

The word Church sig∣nifieth an Assembly called toge∣ther: which calling is twofold; viz.

• 1. Outward, which is common to all that make profession of the Go∣spel; in this respect it is said, Many are called, but few are chosen, Mat. 20.16.
• 2. Inward, which is proper to the Elect; none but they, and all they in their time, shall both outwardly be called by the Word to a profession of Christ, and also inwardly and effe∣ctually to believe in Christ, and obey the Gospel. These make that Church whereof Christ is properly the Head and they the Body, and that in these respects:
  • 1. They are under Christ as a Body under a Head.
  • 2. They receive Spiritual life and grace from Christ, as a body natural receiveth sense and vigor from the head.
  • 3. Christ governeth them as a Head the Body.
  • 4. They are subject to Christ as a Body to the Head.

This Meta∣phor of a Body, implieth two things; viz.

• 1. A mystical Union with Christ, by vertue whereof they who are of Christs Body,
  • 1. Receive Grace and life from him, Ephes. 4.15, 16.
  • 2. Are guided and governed according to his Will.
  • 3. Seek to honor him in all things they do.
  • 4. Are offended and grieved when he is dishonored by others.
• 2. A Spiritual communion with the Saints, being fellow-Members; by reason whereof
  • 1. They love the Brethern, 1 Joh. 4.11.
  • 2. They are ready to succor such as are in distress.
  • 3. They will edifie one another, Eph. 4.16.
  • 4. They retain a mutual sympathy, rejoycing and mourning one with another, 1 Cor. 12.26.

Again, Christ is Head of the Church in two re∣spects:

• 1. In regard of his Dignity and Do∣minion over the Church, Col. 1.18. The causes where∣of are
  • 1. The good pleasure of God his Father.
  • 2. The Dignity of his person being God-Man.
  • 3. The Merit of his Sacrifice, whereby he hath redeemed and purchased his Church unto him∣self.
  • 4. The Omnipotency of his power, whereby he is able to protect.
  • 5. The All-sufficiency of Spirit, whereby he is able to give to every member all needful grace.
• 2. In regard of the near union betwixt him and the Church.

All things requisite to joyn hus∣band and wife toge∣ther, do fit∣ly concur betwixt Christ and the Church:

• 1. They are persons fit to be joyned: Though Christ be God, yet for this end he became man, Joh. 17.19. And though the Church were impure, yet for this end is she cleansed and sanctified.
• 2. They have their Parents consent: for God is the common Father of both, Joh. 20.17. And God hath given Christ to the Church, Rom. 8.32. and the Church to Christ, Joh. 6.39.
• 3. They have given their mutual consent each to other, Cant. 2.16.
• 4. He beareth an husband-like affection to her, and she is willing to yield a wife-like subjection to him, Eph. 5.23, 24.
• 5. He hath given her many favors and gifts as pledges of his love, Eph. 4.8. And she, in testimony of her faithfulness, was under the Law cir∣cumcised, and is under the Gospel baptized.
• 6. He hath prepared a place of habitation for them both together, Joh. 14.3. and she earnestly desireth to be with him, Rev. 22.17, 20.
• 7. He will assuredly perform all the offices of a kinde husband; as, to love her, bear with her, provide for her, and the like: Let the Spouse endeavor therefore by all good means to maintain the honor of her place, despising the world, preserving her chastity, and yielding all love, reverence and obedience to this blessed Bridegroom, who bought her with his Blood to endow her with immortality.

The Privi∣ledges of Christs Spouse, the Church, the Saints, his faithful ones; viz.

• 1. Christ is made a yoke-follow with his Church; he puts his hand un∣der all her burthens to make them the more easie, yea the great bur∣then of Gods wrath hath he wholly taken on himself.
• 2. Christ is
  • 1. As her Champion, to answer all challenges sent unto her.
  • 2. As her Advocate, to plead and answer all complaints made against her.
  • 3. As her Surety, to discharge all her debts, even all in all for her and to her.
• 3. All his honors, goods and priviledges are hers; she hath a right to them and a part in them, she is a co-heir with him, Rom. 8.17.

The marks to know the true Church by; viz.

• 1. The profession of the true, uncorrupt and rightly understood Do∣ctrine of the Law and Gospel.
• 2. Her Badges and Signs, which are the two Sacraments truly admi∣nistred.
• 3. Obedience towards God and his Doctrine, both in Life and Maners.

The Titles w^ch Paul gives the Church; viz.

• 1. The House of God, who dwelleth therein, defending and guiding it by his holy Spirit.
• 2. The Pillar of Truth, because by the Ministery thereof God preserveth and keepeth Truth in the world.
• 3. The Mother of all the faithful, because God therein hath begotten us with the incorruptible seed of the Word, and hath put us over unto it, to be guided and brought up in faith.

For what Reasons the Church is called Holy:

• 1. Because, as Paul saith, It is sanctified, after that he hath cleansed it by the washing of water through the word; that is, made clean from all sin by the precious Blood of Christ, daily presented to us both in the Word and Sacraments.
• 2. For that the Members of it being Regenerated by the Holy Ghost, and sanctified, do apply themselves diligently to holiness of life.
• 3. Because all true Christians are Spiritual Priests by an holy Unction.
• 4. Because the holy Trinity dwelleth in it: Christ will send the Com∣forter.
• 5. Because it is sanctified by Invocation:

The Church is

• 1. One onely; because as it doth acknowledge one onely High Priest, Jesus Christ; so one onely Religion in Faith, Hope and Love: which Unity one Spirit conserveth by the Word and Sacraments.
• 2. Holy, purged by the blood of Christ, 1 Joh. 1.
• 3. Ca∣tholique in re∣spect
  • 1. Of Place; not tyed to Rome, but spread through the whole world.
  • 2. Of Men; not tyed to the children of Abraham after the flesh.
  • 3. Of Time; for it hath and shall be for ever, Christ is with it to the end of the world.
• 4. Inconquerable; Lifted up, even as Mount Sion, impregnable, so as the gates of hell shall not prevail against it.

Though the Church be onely one, which is the Spouse and Mystical Body of Christ, yet in regard of man, it is consi∣dered in a double re∣spect; viz.

• 1. Visible, which is that company of the faithful, gathered to∣gether in the Name of Christ, to be instructed and confirm∣ed in his Faith, by the sincere preaching of the Word, as also the true use of the Sacraments, which is called the Mili∣tant Church, because it warreth with the Devil, the World and the Flesh.
• 2 Invisible, being all the Elect, which may be divided into three parts:
  • 1. They which are already received into heaven, called thence the Triumphant.
  • 2. They which do yet live on the earth, called Invisible, because their faith and conscience to Godward is not perfectly known unto men.
  • 3. They that are yet unborn.

The Reasons for which the true Church ought to be discerned from all other Churches; viz.

• 1. Because of the Commandment of God, 1 Joh. 5.39.
• 2. For the glory of God, who as he will not be coupled with Idols, so will he have his Truth severed from lyes.
• 3. For our own Salvation, that the faithful may know

• which to joyn themselves to, and of what Kingdom they are.
• 4. For the better confirmation of our faith and comfort, when as we see that to be rightly in our Church, which is wanting in others.
• 5. Lest we being deceived, should embrace the Doctrine of some other Church or Sect for true Religion.
• 6. Lest we be partakers of the punishments which are to come on such men, Rev. 18.4.
• 7. That the wicked may be left unexcusable.

Why God often∣times suf∣fereth for a while his Ene∣mies to prevail over his Church:

• 1. Because his own people sin against him, and therefore he is even com∣pelled to correct and chasten them, howbeit in mercy not in fury; for their instruction, not for their destruction, that they may not be condemned with the world: For as the Bush which Moses saw in the Wilderness, though in the midst of a fire, yet not consumed; so is the Church on Earth in the midst of Persecution, yet not overcome.
• 2. That his children may learn to rest in God alone, and not on them∣selves, or upon the Arm of flesh, rather then upon the living God. Thus profited Manasseh more in the Prison at Babylon, then on his Throne, 2 Chron. 33.11, 12.
• 3. To harden the hearts of the Enemies, that they may run forward to their own confusion, and fill up the measure of their iniquity.

The dif∣ference be∣tween the Church be∣fore the coming of Christ and now since, is fourfold; viz.

• 1. The Church before Christ did set him forth, his Death and Resurre∣ction, but darkly, by certain outward ceremonies, as Sacrifices, Lights, Washings, and the like.
• 2. This consisteth in Reformation of life; for as the knowledge of Christ is now greater, so also the efficacy and working of the Holy Ghost is far greater, which mortifieth our flesh, so as we do more earnestly obey his Commandments, according to the Promises de∣clared by the Prophets (some special gifts granted to some special men, as Moses, Elias, and others, who went far beyond us, onely excepted.)
• 3. In that everlasting life was but obscurely and darkly offered to the Israelites, wrapped or folded up onely in earthly Promises.
• 4. The Church under the Law, was as it were bounded with the borders of Judea, or shut up within that countrey; but now it is dispersed and scattered throughout the whole world, neither is it tyed to any one place, time or people.

The differ∣ence of the true doctrine from others; viz.

• 1. This Doctrine was delivered from God, other Sects are sprung from men, and have been invented by Devils.
• 2. True Religion hath firm Testimonies, both Divine and Humane, such as quiet Consciences, and convince all other Sects of Error.
• 3. In the Doctrine of the Prophets and Apostles is rightly delivered the whole Law of God, and both the Tables of the Law are perfect∣ly kept; other Sects cast away the principal parts of Gods Law, the Doctrine concerning the true knowledge and Worship of God con∣tained in the first Table, and reject the inward obedience of the se∣cond Table.
• 4. The whole Gospel of Christ rightly understood, is in the true Church alone taught, and in this true Doctrine alone contained; other Sects are either quite ignorant of it, or do patch some little part of it out of the Doctrine of the Apostles, unto their own Errors.

True Christian Religion consist∣eth especially in five principal points, distinguish∣ed thereby from all other counter∣feit Religions:

• 1. It maketh all the chief Points of the Doctrine thereof to agree with the nature of the true God, in the knowledge of whom it strengthneth and keepeth the godly.
• 2. That it establisheth the glory of God in the Salvation of men, and so the godly are more and more confirmed in the certain∣ty of their Salvation.
• 3. That it joyneth good Works with our Salvation by a most near band, although it be no way grounded upon them, so that the faithful cannot take any matter of boasting in them.
• 4. That it openeth a way for us unto God, to crave of him all things necessary for soul or body, for this life or that to come.
• 5. That it yieldeth to the godly matter of patience and joy in adversity, yea also Assurance in the greatest dangers, and not without much circumspection, care and watchfulness in the most prosperous condition.

The dif∣ference be∣tween the Church and Common∣weals; viz.

• 1. Commonweals are distinct in divers places and times; the Church is alway one and the same.
• 2. The States of the World have many Heads; the Church but one, and that in Heaven.
• 3. Kingdoms are governed by mens Laws; the Church by the Holy Ghost and Gods Word.
• 4. The civil State requireth outward obedience onely; the Church both inward and outward.
• 5. States give Power to Civil Magistrates to alter and make new Laws; the Church is so tyed to the Word of God, as she may not adde to, or detract ought from it.
• 6. The civil State hath Corporal Power; but the Church punisheth by denouncing Gods Wrath out of the Word of God.
• 7. In the Church are always some Elect and holy, but not always in the Commonwealth.

The Of∣fice and Authority of the Church, as concern∣ing the Scriptures,

• 1. It is as the Keeper of the sacred Rolls and Records, to preserve them, not to authorize them.
• 2. It is as a Touchstone to distinguish them from counterfeit Scriptures, not to make that Scripture which is no Scripture.
• 3. It is as the voyce of a Cryer, to preach, publish, promulgate and teach the Truth, but cannot adde to, or take from it, nor authorize, nor alter or change it.
• 4. It is as an Interpreter and Expounder of the Scriptures according to the Scriptures.

How the Church may be said not to erre:

• 1. The whole doth not erre, though some Members do.
• 2. It doth not erre universally, though in some points of Do∣ctrine it may.
• 3. It erreth not in the Foundation.

As the Church may ordain ceremonies tending to or∣der, decency, unity and edi∣fication; so hath it no power to appoint what she please: For she may not decree any Rites or cere∣monies that are

• 1. Idle or unprofitable, but must all tend to edifying.
• 2. For their nature impious, like the Ordinances, Maners and Idols of our Forefathers, Ezek. 30.18. Teachers of vanity, Jer. 10.8. and of lyes, Heb. 3.10.
• 3. For use Superstitious, like the Brazen-Serpent Heze∣kiah brake, 2 Kings 18.
• 4. For their worthiness in the eyes of the ordainers, either of equal price, or of more account then the very Or∣dinances of God, so as for the performance of them the Laws of God must be left undone, Mark 7.8, 13.

• 5. Against the liberty of Christians, to the intangling of them again with the yoke of servile bondage, Gal. 5.1.
• 6. For their weight over-heavy, and grievous to be born, Luke 11.46.
• 7. Any way contrary to the Commandments, Will and Word of God, Mat. 15.13.
• 8. They must not be too many.

The du∣ties to be perform∣ed by us in believing the holy Catho∣lique Church:

• 1. To renounce and abandon all wicked Societies, because we profess fel∣lowship with Saints, betwixt whom and these there is no agreement.
• 2. To be companions of Saints; viz. of such as be of an holy life, and not to think it a disgrace to be holy and pure; and to be of a good and pious life, separate from the prophane multitude.
• 3. To walk in the light of Gods holy Word by vertuous living, because of our fellowship with Christ, and through him with God the Father, for God is light, 1 Joh. 1.7.
• 4. To do good unto all, but especially to those of the houshold of faith, in being like-affected towards them, not onely in distributing our tem∣poral, but spiritual goods.
• 5. To be comfortable in all our Sufferings, because our Head is not with∣out a sympathy and feeling of our miseries, and will not suffer us to be tempted beyond what we are able.
• 6. To have heavenliness within us, by leading an heavenly life whilest we live upon earth, because there is a communion betwixt us and the Saints in heaven.

When Tyrants Storms of Persecution raise, And when Religion blows too many ways; When Rome's Euroclydon does roar like Hell, And that Whores Cup doth to a Deluge swell: This is that Ark, which, when the Floods abate, Doth land the Faithful on Mount Arrarat. Truths Pillar, wreath'd with Innocence and Love, Whose Stems below, and Basis is above: Christ's black, yet comely, and beloved Spouse, His own true Vine, thrice happy are the Boughs.

§. 10. The Communion of Saints.

THe Communion of Saints, is that holy and sweet fellowship which all the Mem∣bers of Christs Church have with their Head Christ Jesus, and one with an∣other, whether they are Believers here, or departed. Nor is this the least of Christs benefits bestowed on the Church by the Holy Ghost: For herein all the Saints have the same Reconciliation, the same Redemption, the same Righteousness, the same Sanctification, the same Salvation, by and for Christ; All the Saints have the same benefits common, which are necessary to Salvation, Eph. 4.4. And all the like special gifts, though not all a like measure, but are so distributed to every Member, as that some excel others in gifts and graces in the Church: for the gifts of the Holy Ghost are diverse, and to every one of us is given grace, according to the measure of the gift of Christ, Eph. 4.7.

The chief part of the Communion of Saints, is the union or coherence of all the Saints; that is, of the whole body of the Church, with Christ the Head, and of his Members among themselves, which is wrought by the Holy Ghost, even by the same

Spirit, who dwelleth in Christ the Head, and in all his Members: So that to believe the Communion of Saints, is to believe, That the Saints (of which number I must needs certainly be assured my self to be one) are united by the Spirit unto Christ their Head, and that from the Head gifts are poured down unto them, both those which are the same in all necessary to Salvation; as also those which being diverse, and diversly bestowed upon every one, are requisite for the edification of the Church: And that they are by the same Spirit likewise united among themselves. The my∣stical union between Christ and every true Believer is not onely in regard of soul, but of body also; which being once knit, shall never be dissolved, but is eternal: whereupon, the dying, dead, rotten and consumed body remaineth still a Member of Christ, abideth within the Covenant, and is and shall be ever a Temple of the Holy Ghost. Touching which union in regard of the soul, Christ dwelleth therein, or in the heart of every true Believer, as the soul in the body, and acts the soul, as the soul acts the body, without whom the soul is dead to all goodness: So that if thou finde that thou art no more able to pray, nor no more able to do any duty then thou wast before, that thou livest in thy lusts as much as ever thou didst, that thou hast not that new heart, that new Spirit, that new affection which the Scriptures speak of, then be sure that Christ dwelleth not in thy heart, thou hast no communion with him or his Saints.

The Union of Christ and the Church is a great Mystery, Eph. 5.32. not to be measured with the line of our own Reason, which can never fathom the depth thereof; a Secret that could not be opened but by Divine Revelation, nor being opened, can be conceived, but by the illumination of the Spirit. Thus though it be above our capacity, yet being revealed, we must believe it, as we do the mystery of the Trinity, of Christs Eternal generation, of the Personal Union of his two Na∣tures, of the Proceeding of the Holy Ghost, and the like. So that in our Medita∣tion of this Mystery, we must conceive no carnal, no earthly thing of it, because it is a Mystery; it is altogether Spiritual and heavenly. From the natural Union of our head and body, and from the Matrimonial Union of man and wife, we may by way of resemblance but help our understanding in the Union of Christ and his Church; but notwithstanding the comparisons, we may not draw the Mystery it self to any carnal matter, for it is onely and wholly Spiritual. This plainly disco∣vereth the strange folly of the Papists, who make our Union with Christ meerly car∣nal, conceiving it to consist in a corporal commixion of Christs flesh with ours; in which conceit there is a great deal of gross absurdity, no great Mystery. Now the maner of our Union with Christ, is not by being united onely to his Humane Na∣ture, but by being united to Christs Person, God-Man: For as his Divine Nature in and by it self is incommunicable; so the Humane Nature simply considered in and by it self, is unprofitable: for the Deity is the Fountain of Life and Grace, which through the Humanity of Christ is conveyed unto us. And though he be in heaven and we on earth, yet this Union being supernatural and Spiritual, there needeth no local presence for the making of it; the Spirit of Christ being conveyed into every of the Saints, as the soul into every part of the body, makes the Members one Mystical Body their Head.

What the communion of Saints signifies:

• 1. The Union of the Church with Christ, and of his Members among themselves.
• 2. The communion or participation of all Christs benefits.
• 3. The distribution of special gifts, bestowed on some Members for the good of the whole body.
• 4. An obliging or binding of all the Members to imploy and re∣fer all their gifts to the glory of Christ their Head, and to the Salvation of the whole Body, and of every Member mu∣tually.

The faithful are called Saints in three respects:

• 1. Imputatively; that is, in respect that Christs sanctity and holiness is imputed unto them.
• 2. Inchoatively; that is, in respect that conformity and agreeable∣ness with the Law, is inchoated or begun in them.
• 3. In respect of their separation; because they are selected and se∣parated from all other men.

Union is taken three ways:

• 1. Essentially; so God is not one with us, nor we with him: for there is no proportion between finite and infinite.
• 2. Personally or hypostatically, as when things are so joyned, that they make one person; neither thus is God one with us, or we with him.
• 3. Spiritually, which is the conjunction of us with God, and God with us, whereby we are one with him in Christ, and he in Christ with us: Thus we are said to be in Christ as our Savior, not as God onely, or Man onely, but as both, one Christ.

The Bond whereby we are united to Christ, is twofold:

• 1. One on Christs part, even the Spirit of Christ, 1 Joh. 4.13.
• 2. The other on our part, which is Faith, Ephes. 3.17.

So likewise we are said to be in Christ two ways; viz.

• 1. In regard of the external conjunction of his Body the Church, by which we are initiate into his Name by Baptism: This is common both to true and false Christians.
• 2. By the true internal coadunation or conjunction of the Spirit, which is proper onely to the Elect.

The three spe∣cial Vertues which unite us to Christ:

• 1. Faith, the hand whereby we lay hold on him, as he by his Spirit doth on us.
• 2. Hope, the anchor whereby we hold fast what we have laid hold on, maugre all the storms and assaults of Satan.
• 3. Love, the glew or sodder whereby we are thus knit and united to him, and become one with him.

Christ is said to be present with us, in five respects; viz.

• 1. By his Spirit and Godhead.
• 2. As touching our faith and confidence wherewith we behold him.
• 3. In mutual dilection and love.
• 4. In respect of his Union with Humane Nature; that is, in the con∣junction of the soul with the body.
• 5. In respect of that hope which we have of our consummation or coming unto him.

Christs Humanity is pre∣sent with all the Elect, in whatsoever places they be dispersed through the whole world, not by any substantial presence of the flesh in the Bread, and within their bodies, but

• 1. By the efficacy and perpetual value of his Merit, 1 Joh. 1.7.
• 2. By the efficacy also of his Humane Will, Psal. 110.4. Heb. 5.6.
• 3. By conjunction and union; not by any natural con∣nexion of Christ and our flesh, but by Faith and the Holy Ghost, in Christ our Head, and dwelling in us his Members, Eph. 3.17. we are Members of his Body, of his Flesh, and his Bones, and of they twain shall be one flesh, Eph. 5.30. This is a great secret.

We have communi∣on with God three ways:

• 1. If we walk not in darkness; that is, if we do not the works of darkness.
• 2. If we walk in the light; that is, if we practise what we know of the light, 1 Joh. 1.6, 7.
• 3. By the blessed Sacraments.

The Signs of true communion with God:

• 1. A true love towards our Brethren, giving no just occasion of evil or offence.
• 2. A true and lively faith in Christ, apprehending his Merits, and applying him to be our Savior, Joh. 12.46.
• 3. A true following of Christ; that is, in his love, patience, hu∣mility, obedience.

The Priviledges of the Saints, which arise from their Union with Christ their Head, are many, and great and sure, respecting

• This life.
• The time of death.
• The life to co••••.

The Pri∣viledges in this life, w^ch the Saints have by vertue of their Union with Christ; viz.

• 1. A most glorious condition, which is to be a part of Christ, a Member of his body.
• 2. The Attendance of good Angels, who are sent forth to minister for them, who shall be heirs of Salvation, Heb. 1.14.
• 3. An Honor to make even Christ himself (as he is Head of the Church) perfect; the Saints being Members, the Church is said to be the fulness of him that filleth all in all, Eph. 1.23. which is to be understood of that voluntary condition which Christ was pleased to descend unto, to be the Head of a Body, the Head of his Church, the Saints.
• 4. A kinde of Possession of heaven while we are on earth, Eph. 2.6. Joh. 5.24. 1 Joh. 5.12. This is somewhat more then Hope, serving to strengthen it, and to give us assurance of that heavenly Inheritance.
• 5. A most happy kinde of Regiment under which the Saints are, even such an one as the Members of an head are under, which Ruleth not as a cruel Lord and Tyrant, but meekly, gently, with great compassion and fellow-feeling.
• 6. An Assurance of sufficient supply of all needful things which the Saints want, and of safe protection from all things hurtful; if it seem otherwise at times, Christ in his wisdom sees it fit it should be so.
• 7. A Right to all that Adam lost, for Christ is the Heir of all, Heb. 1.2. whence the Apostle saith, All things are yours, 1 Cor. 3.21. The wicked then must needs be usurpers, for they are not of the body.
• 8. A Right to more then Adam ever had, even to Christ himself, and all that appertaineth to him; as, to the purity of his Nature, to the per∣fection of his Obedience, to the merit of his Blood, to the power of his Death, to the vertue of his Resurrection, and the efficacy of his Ascension. O blessed Union! and thrice blessed they that have a part therein.

The Priviledges which the Saints by their Union with Christ receive in the time of Death, even all that time that passeth from the de∣parture of the Saints out of this world unto the general Re∣surrection:

• 1. When Soul and Body are separated one from the other, nei∣ther is separated from Christ, so as to be left to destruction; for though the bodies of the Saints be consumed with worms, they are not utterly destroyed, as appears by the Metaphor of sleep, 1 Thess. 4.13.
• 2. The Bodies of the Saints are not onely not utterly destroy∣ed, but shall be glorified bodies; for the rotting of the body is but as the rotting of corn in the earth, that it may rise a more glorious body, 1 Cor. 15.36. Thus the Saints are said to sleep in Jesus, 1 Thess. 4.14. and to be dead in Christ, verse 16.
• 3. The Grave is as a Bed to the bodies of the Saints, quietly to repose therein till the day of Resurrection and Reunion with the Soul; but it is a Prison to the wicked, to hold them fast until the day of the General Assize: indeed the bodies of the wicked shall also rise again, but to be for ever tor∣mented in Hell.

The Priviledges after death which the Saints have by ver∣tue of their union with Christ, may be referred to these:

• 1. Their Resurrection; which simply considered in it self, is not the Priviledge of the Saints, but Resur∣rection of life; to the wicked appertaineth the Resurrection of condemnation.
• 2. Their Glory in heaven.

The Signs of certainty of heavenly Communion with God, set down in the first Epistle of John:

• 1. Remission of sins.
• 2. The sanctifying Spirit.
• 3. Holiness and uprightness of heart and life.
• 4. Perseverance in Knowledge and Obedience of the Gospel.

What is meant by Gods commu∣nicating himself to, and dwelling among his Saints and people:

• 1. The effect and efficacy of his Presence, whereby he possesseth and governeth the Faithful, which are his Temple to dwell in, enlightning them to know, and guiding them to practice his Will.
• 2. That his Presence is perpetual, permanent and continual.
• 3. The maner of his Presence, not by the infiniteness of his power, as he is present with all his creatures, to sustain and uphold them, but by his Grace and gracious effects uniting us to Christ, Regenerating us to be lively members of his body.

The presence of Gods grace is twofold; viz.

• 1. Privately, after a secret maner hid from the eyes of the world: This is in crosses and tribulations, wherewith God suffereth the Elect to be afflicted and exercised.
• 2. Publikely, when as God doth declare and manifest the presence of his grace in the Elect, so as the wicked are compelled to acknow∣ledge his Divine Power and Presence in them.

The Duties re∣quired of the Saints by vertue of their commu∣nion with Christ, and among them∣selves; viz.

• 1. Confidence in Christ, Heb. 3.6.
• 2. Subjection answerable to his maner of governing us, Matth. 6.10.
• 3. A cleansing of our selves from all filthiness of Flesh and Spirit, 2 Cor. 7.1. 1 Cor. 6.15.
• 4. A conformity unto the Image of Christ in true holiness and righteousness, Eph. 4.24.
• 5. Heavenly affections, Col. 3.1, 2. where our Head is, there ought our heart also to be.
• 6. Courage against death, Luke 12.4. Heb. 11.35. seeing that in death we are Christs, what cause have we to fear it.
• 7. Love to the Brethren; without which it is impossible to have any communion with the Saints.
• 8. A mutual sympathy and fellow-feeling, as fellow-Members of that body whereof Christ is Head.

Motives to be Spi∣ritually uni∣ted unto Christ; viz.

• 1. The Excellency of it; we shall live with him as our elder Brother perpetually in the heavens.
• 2. The Profit of it; we are freed thereby from Sin, Hell, Death and Damnation, Rom. 8.1.
• 3. The Ne∣cessity of it: For
  • 1. Without this Union we are strangers from God.
  • 2. All our Happiness and Salvation dependeth on it.
  • 3. Without it the Redemption by Christ doth us no good.
  • 4. We cannot be saved without it, but must necessarily and unavoidably perish for ever.

The Signs to ap∣prove this Union are the effects of it; viz.

• 1. To deny our selves.
• 2. To mortifie the deeds of the flesh.
• 3. To raise us to newness of life.
• 4. To be weaned from this world, and to seek Christ.
• 5. To knit our selves in the Unity of Faith and Hope towards Christ, and love towards men.

This Union of Christ with his Members, and of his Members mutually among themselves, is confirmed by many places of Scripture, as Joh. 15.5. 1 Cor. 6.17. & 12.13. 1 Joh. 4.13. whence appears the gross absurdity of those men, who fancy this Communion to be a Subsistence or personal being of Christs body among our bodies, or of our bodies mingled with his; which is also sufficiently refuted by that frequent comparison of the Head and the Members: for those are coherent and grow together, but are not in a mixture, nor mingled one with another: Whence also we may easily judge of that Communion which is in the Sacraments.

Rome makes this Spiritual Ʋnion A Carnal Corporal confusion: The Worldling thinks this Holy Mystery A Paradox of too much Piety. But all the Saints who sympathize in Faith, Know what th' Apostle to the Corinths saith, How by one Spirit we are all Baptiz'd Into one Body; * 1.3 which must be agniz'd By all the Faithful, for it paints The sweet Communion of the blessed Saints.

§. 11. The forgiveness of Sins.

BY which Article is understood, That all our sins, wants and imperfections, Ori∣ginal and Actual, as well in the committing of evil, as in the omitting of good, in thought, word and deed, are covered, healed and released, through the Righteous∣ness of Christ imputed unto us: which being apprehended by faith, and applyed unto us, doth not onely make them as if they had never been, but also justifieth and dis∣chargeth us, causing us to appear blameless and spotless in the sight of God. This forgiveness of Sins comprehendeth under it, as it were in a short sum, all the Mercies of God, Isa. 40.1. Psal. 32.1, 2.7. it being the Will of God, which to the Faithful and Elect imputeth not any sin, and therefore doth in like sort love them, as if they had never sinned, and delivereth them from all punishment of sin, and giveth them Eternal life freely, for the Intercession and Merit of Jesus Christ the Son of God, our Savior and Mediator: So that Remission of sins is from God onely; the Mini∣sters indeed and the Church, are said to remit sins, but onely as they are signifiers and declarers of Gods Remission, when according to the Commandment of God, the Church denounceth to the Repentant: And one Neighbor remits Trespasses unto another, as concerning the personal pardoning of the offence; but God onely freeth us from the guilt of sin, by his own Authority, and that freely in respect of us, though it cost Christ full dear. Now the onely ground upon which we are perswaded of the forgiveness of our sins, should be, That we have Christ; For he that hath the Son hath life.

This is the greatest of all the Promises, in laying hold whereof, the understanding must be rightly informed what ground a man hath to do it, not in a confused maner without a clear knowledge of the progress of Faith; and then it is the work of God onely, to draw the will to take the Promises, after that the understanding right∣ly apprehends them, for both these are required in a justifying Faith. From all

which it appears, That it is not a Doctrine of Pride and Presumption (as the Syna∣gogue of Rome teacheth) to believe the Remission of our own sins; for generally to believe that God forgiveth sin, or that some men have their sins forgiven, is no Pri∣viledge of the Church, but the common faith of the Devils, James 2.19. All the Arti∣cles contain the confession of a special Faith, and a particular application to our selves. As I must believe God the Father to be my Creator, the Son my Redeemer, the Holy Ghost to be my Sanctifier; so I am bound to believe the Remission of my own sins, the Resurrection of my own body, and that life everlasting shall be given to me: This special Faith must be the Faith of us all, Gal. 2.20.

The for∣giveness of our sins is known by these two signs; viz.

• 1. By an humble and hearty Confession of our sins unto God, wherein we must acknowledge all our main sins, both Original and Actual, our guiltiness before God, and our just desert of Damnation for the same.
• 2. By the rightly pacified Conscience, which is done by Faith in the heart: And the Peace here meant, is such a Peace as cometh after War, after conflicts for sin, after knowledge of Gods displeasure with thee, after the sense hereof, and after all this, a knowledge of Reconciliation again. Now many in an evil estate live and dye peaceably; but deceive not thy self, that is onely because they were never acquainted with the Doctrine of Justification and Sanctification, because they never saw the danger: for to be sure that I am free from a danger, and not to know a danger, is all one, and doth breed a like confidence and security. Thus as it is a great mercy to have a true and sound Peace: so to have a Peace not well grounded and bottom'd, is the most dangerous Judge∣ment in the world. That thou mayest therefore the better judge whe∣ther thou hast this Sign of the forgiveness of thy sin, know, That this Peace is threefold:
  • 1. With God, properly called Reconciliation; God in Christ at one with Man, Man through Christ at one with God.
  • 2. With our selves, when the conscience sanctified ceaseth to ac∣cuse, and the affections subject themselves to the enlightened minde.
  • 3. With our Christian Brethren.

Arguments to perswade us of the forgivenes of our sins, if we come unto Christ:

• 1. By the Scripture-expressions so frequently ratifying this Truth.
• 2. By Christs Practice when he was on earth.
• 3. Otherwise Christs Blood should be shed in vain.
• 4. By the Example of others pardoned.
• 5. Else no flesh should be saved.
• 6. God should not else be worshipped and served.
• 7. By the infiniteness of Gods Mercy.

The universality of Gods Promises touching the for∣giveness of sins, is threefold:

• 1. Without exception of Time; for, At what time soever a sinner shall repent him of his sins, I will put away his iniquity, saith the Lord.
• 2. Without exception of sins; for, Albeit your sins were as scar∣let, they shall be made as white as snow, Isa. 1.
• 3. Without exception of person; for, Whosoever shall depart from his wicked ways, and turn unto God, he will receive him.

The Duties to be performed of us, in believing the forgive∣ness of sins to the faithful; viz.

• 1. To pray unto God earnestly every day, above all things of this world, for the pardon of our sins, because this is so great and wonderful a grace.
• 2. To love the Lord and our Savior Jesus Christ with all our hearts, and with all our might, because God is the Author of this great grace, Christ Jesus hath merited the same for us.

• 3. To break off all our sins by Righteousness, and not continue any longer therein, because we have been enough endangered through sin, and are still in the same danger, if we continue in it.
• 4. Not to have in any account the Popes Indulgence for sins, but to ab∣hor his Blasphemous Pardon for them, seeing this is in Gods power onely.

Four Grounds of possibility of Pardon, be the sin never so great:

• 1. That the Mercy of God is infinite, yea above all his Works.
• 2. Men of years living in the Church of God, and knowing the Do∣ctrine of Salvation, shall not be condemned simply for their sins, but for continuing and lying in them.
• 3. It pleaseth God many times to leave men to themselves, and to suffer them to commit some sin that woundeth Conscience; but yet we may not hence think that he is the Author thereof, but our own de∣praved Nature.
• 4. The Promises of God touching Remission of sins and life eternal, in respect of Believers, are general; and in regard of all and every man, indefinite.

This Do∣ctrine of for∣giveness of sins doth teach us,

• 1. To acknowledge our selves before God to be grievous sinners, to have godly sorrow for them, and to seek pardon by daily Prayer for the forgiveness of them.
• 2. To have a circumspect care and fear not to offend God at any time, yea a most earnest desire to please him better then we have done, Psal. 103.3, 4. Joh. 5.14.
• 3. To return all praise and thankfulness to God for this so infinite Mercy, which appeareth in nothing more then in the forgiveness of our sins.
• 4. To shew back again our love toward our heavenly Father, accord∣ing to the measure of his love towards us; the greater sins he hath pardoned, the greater love should be returned.
• 5. That the receiving of this Mercy from God, must work in us mercy towards our brethren, Luke 6.36. Eph. 4.32. Col. 3.13.

The sum of this Article may be this, Remission of sin is Gods Will, not imputing to the Elect, to all of them, and to them onely, their sins, but Christs Righteousness: which Remission of sins is the work of all three Persons of the Deity, granted for Christs Intercession and Merit, but freely in respect of us, and is received by Faith, through the working of the Holy Ghost, upon our Conversion and Repentance.

You that are skill'd in Physiognomy, Have ye observ'd in men Condemn'd to dye, How to the life they do resemble Death, Or's if they liv'd by Artificial breath? But, travelling to their Execution, say, A Pardon overtakes them in the way, How then the Scene is alter'd, they survive Themselves, and seem to be now twice alive. Draw the Curtain; Reade, The Gospel saith, The Pardon's seal'd, and it is ours by Faith.

§. 12. The Resurrection of the Body.

THe Resurrection of the Flesh, is a restoring of the substance of our Bodies after Death, even of the same matter whereof they now consist, and a reviving and quickning of the same bodies with life incorruptible, by the same Immortal Soul whereby they now live, which God will work by Christ in the end of the world, by his Divine Vertue and Power: which restoring also shall be of the Elect unto the Eternal Glory of God, but of the Reprobate unto Eternal Pains. Thus although the body after death lie rotting in the Grave, yet at the last day it shall be raised again by Gods great Power; and being joyned to the Soul, shall stand before Gods Judgement Seat, to give account of all it hath done, whether good or evil, and be rewarded accordingly. When Christ as Man (for thus onely he can remove from place to place, his Godhead ever filling all places) shall come down visibly and open∣ly, with great Glory, and Troops of Angels about him, to Judge those that shall be then living, for the world shall be full of people even to the hour of his coming; and then the Dead being raised out of their Graves, even all from the first Adam, shall be joyned with the living (who shall onely in stead of dying be changed) and thus all people together, of all Countreys and Nations, shall be presented before his Tribunal, to receive Sentence according to the Equity, yea and Justice of his Go∣spel, whether of Absolution, to pass into the Kingdom of his Father, or of Condemnation, into the Kingdom of Hell, with the Devil and his Angels for ever.

Now though amongst those that dye, some are crooked through Age, some ten∣der Infants, some Blinde, and some Lame, yet at the Resurrection these weaknesses shall be done away to the faithful, and strength, perfection and comeliness shall be to every one of them. The bodies indeed of the Elect shall rise in the same substance as the bodies of the Reprobate, but diverse in quality, not to be corrupted or al∣tered any more: And these qualities of the bodies of the just after the Resurre∣ction, shall be Clarity, Mat. 12. Impassibility, 1 Cor. 15. Agility, Wisd. 4. and Sub∣tilty; now the condition of the unjust shall be quite contrary to the blessed: So that although the Resurrection is one of the Priviledges which the Saints, by vertue of their Union with Christ, receive after death, yet Resurrection simply in it self considered, is not the Priviledge of Saints, but Resurrection of life; to the wicked appertaineth the Resurrection of condemnation. The benefit of Resurrection, ariseth from the Glory which followeth thereupon in Heaven, where the Saints shall shine as Precious Stones, Rev. 21.11. yea, as the Firmament, Dan. 12.3. as the Stars and as the Sun, Mat. 13.43. be like Christ himself, 1 Joh. 3.2. and appear with him in glory, Col. 3.4. This glory of the Saints extendeth both to Soul and Body, to the whole person: In regard of their Souls, they shall be all glorious within, Psal. 45.13. for they are Spirits of just men made perfect, Heb. 12.23. perfect knowledge, wisdom, and all maner of purity shall be in them, 1 Cor. 13.12. In regard of their Bodies, they shall be fashioned like to Christs glorious body, Phil. 3.21. and that in Incorruption, Immortality, Beauty, Brightness, Grace, Favor, Agility, Strength, and the like, such as indeed the tongue of Men or Angels is not able to express: Suffice it to our ravished Admiration, That the Saints, in regard of their persons, shall there be advanced to the Honor and Dignity of Christ, so far as they are capable of it. The Resurrection we are to hope for, as it is an effect of Gods Counsel; and to be∣lieve it, as it is the Counsel it self, and Purpose of God.

Touching the Resurrection of the Flesh, know,

• 1. That we shall rise with the self same bodies, 1 Cor. 15. Phil. 3. Job 19.
• 2. That our bodies shall then be incorruptible.
• 3. That the good and evil shall rise, with all and every part of the body.
• 4. That being risen, they never dye more.

Touching the Resur∣rection we acknow∣ledge,

• 1. That our bodies are all frail and weak, and how many years soever they continre, yet fall to the ground they shall at last, even as they were taken out of it.
• 2. That howsoever or whensoever they fall, yet they shall be raised again by a supernatural Power, the Souls being reunited unto them.
• 3. That all this shall be in the last day, together, in a moment, at the sound of a Trumpet, and not some at one time, some at another.
• 4. That being thus raised they must come to Judgement, all the secretest things that ever they did being laid open, and the hidden things of all hearts being manifested.

The Re∣surrecti∣on pro∣ved by the Apo∣stle, 1 Cor. 15.

• 1. If there be no Resurrection, then Christ is not risen from the dead, 1 Cor. 15.13, 15, 16. but he is already risen, Rom. 6.9. And if the Head be risen, then shall the Members also rise.
• 2. If no Resurrection, then of all men the Believers were most miserable, ver. 19. for their portion in this life is mourning, whilest the world re∣joyceth, Joh. 16.20. But they are not most miserable, for Christ hath pronounced them Blessed, Mat. 5.4, 6, 10, 11.
• 3. If there should be no Resurrection of the godly from death to life, then the first Adam should be more powerful and mighty then the se∣cond; so that the second Adam should be impotent and weak, if he should not be able to deliver them from the jaws of death.
• 4. All our enemies, and the enemies of Christ, are to be taken clean away, and made subject to Christ and to us; the last of which is death, 1 Cor. 15.26.
• 5. If there were no Resurrection of the flesh, then the Epicures and Li∣bertines taught well, That we should follow our pleasures and delights in this life, ver. 32, which were a damnable pernicious Doctrine to be taught and heard in the Church of God, opening a gap to all prophane∣ness, and shutting up all practice of Piety.

The du∣ties requi∣red of us in ac∣know∣ledging the Resur∣rection:

• 1. To live as those that expect the Resurrection, and not like those who live as if they thought they should ever continue in this world; for we must all dye or be changed.
• 2. Not to live as they that deny the Resurrection, whose hope is onely in this world, not in surfetting and drunkenness, chambering and wan∣tonness, but in sobriety, temperance and chastity.
• 3. To keep a good Conscience before God and men; because at the day of the Resurrection every Conscience shall be a Book opened, and all the world shall reade, whether it be good or bad.
• 4. Both to abstain from judging and censuring others, and to neglect mens judging of us, if so be our offences judge us not; because there is one Judge of all, and it is such Presumption to take his Office out of his hands, in judging these to be Hypocrites, these Repro∣bates, and these damned Creatures, that whoso useth it, shall not escape the Judgement of God, Rom. 2.1. which followeth on the Re∣surrection.
• 5. To bear all our bodily imperfections and sicknesses patiently, because in the Resurrection all shall be done away, weakness shall be strength, deformity shall be beauty, Natural shall be Spiritual.
• 6. To bear patiently all crosses and injuries in this world, not seeking to revenge our selves, because the time shall come when all wrongs shall be righted.
• 7. Not to suffer our hearts to be taken up with any earthly thing, but to have our hearts still set upon the New Heaven and the New Earth, the glory whereof abideth for ever and ever.

• 8. To speak of Gods praises with our Tongues, with our hands to work the thing that is good, with our feet to run to Religious Exercises, with our mouthes to glorifie God in daily Prayer, with our ears to hearken to his holy Word, with our bodies to practice sobriety, with our eyes to be shut from wanton looks, and to serve God with all our Members, because they shall all rise again, be honored, and become Spiritual.
• 9. To be ever vigilant and watchful, because we know not when our change shall be, and because the coming of the Lord will be sudden.

Again, beside Pauls proofs of the Resur∣rection, to the Corinths, and Testimonies of Scripture, Job 19.25. John 5.28. John 6.40. Reasons may thence be drawn to con∣firm this truth:

• 1. God promiseth eternal life not to the Soul onely, but also to the body of the godly; and contrarily, to the ungodly he threatneth eternal Punishment and pains both of soul and body; and these Promises and Threatnings of God must be fulfilled, for the cer∣tainty of them is unchangeable: but they could not be fulfilled, if the dead should not rise.
• 2. The Mercy of God is perfect, as which extendeth it self to the whole man, and which will have us wholly saved; therefore our bodies also shall rise again.
• 3. The perfect Justice of God requireth, that the same wholly whereby they sin, should be punished with eternal pains; but the wicked both in their whole body and in their soul do sin, therefore their bodies also must be raised again.
• 4. Christ is a perfect Savior, because he hath saved and reconciled to God whole Man; therefore our corrupt body also shall be raised by Christ.
• 5. God is the God of the whole Man, not of a part onely. This Reason Christ useth against the Sadduces, Mat. 22.31.
• 6. God published his Law unto Man after the Fall; therefore he will have man once keep it, but that is not done in this life, therefore it shall be done in the life to come, and therefore men shall rise again.

The comfort we have by our Resur∣rection; viz.

• 1. Our souls after they shall depart out of our bodies, shal pre∣sently be taken up to Christ, Luke 23.43. Phil. 1.23.
• 2. Our flesh being raised up by the power of Christ, shall be again united to our souls, and shall be made like to the glo∣rious body of Christ, 1 Cor. 15.53.

The use our Faith may make of the Resurre∣ction:

• 1. Our Faith may herein comfort us in all distresses whatsoever.
• 2. It will mitigate the sorrow we entertain for the dead.
• 3. It will lessen our fear of death, while we believe a better life after death.
• 4. It will make us swift to good works, and to deserve well of those with whom we are to have eternal Society hereafter.
• 5. It will withhold us from evil, that we defile not our souls and bo∣dies, preserved by the Blood of Christ, to live with God, Angels and Saints.

Israels descent into the Red-Sea, and the Lords deliverance of them thence, The flourishing of Aarons Rod, Ezekiels Vision of dead bones, The Jews Captivity in, and deliverance from Babylon, and Jonahs preservation in and from the Belly of the Whale, are all Types of the Resurrection: And if the Doctrine of the Resurre∣ction be shaken and overturned, then all Religion is pulled up by the Roots; let us therefore beware of such Vipers as lurk in the bosom of the Church. There were even among the people of God Sadduces, that taught that man perished wholly, and that after death there should be no rising or returning to life, but that he perished as the

Beast, Mat. 22.23. And in the Church of Corinth some were found, which said, There is no Resurrection of the dead, 1 Cor. 15.12. Some have confessed indeed the Immor∣tality of the soul (so also did some of the Heathen) but touching the Resurrection, they have fancied it to be in this life, and not after death; as if the Resurrection were nothing else but Regeneration, a dying to sin, and rising again to newness of life; or not unlike to Hymeneus and Philetus, who said, That the Resurrection was already past, 2 Tim. 2.18. This Heresie, for its continuance, is not a little beholding to the Family of Love, who hold that Heaven and Hell are in this life, and no other Resurrection of the body, or day of Judgement, or coming of Christ, then in this world: Nor is it much less beholding to the Anabaptists, who deny that the same bodies which now we have, and shall lie in the dust, shall ever rise again; but hold, That God at the second coming of Christ will make us new bodies: This is to main∣tain a New Creation of new bodies, and to deny the Resurrection of the former. But all those Heresies we are to abandon, and to let our Faith close with the Will of God, revealed in his Word, as we tender the benefit we expect by the Resur∣rection.

You that are crumbled into Dust, or gave Your living Bodies to a fiery Grave; Or say those Corps, which should the Worms have fed, The Fin-wing'd scaly Creatures nourished, Converting Flesh to Fish: Grant this, and shall Those Bodies we may now just Nothing call Arise again? 'Tis so: The Scripture saith, They shall, and Reason must give place to Faith. Who could raise seed to Abraham of Stones, Can re-incarnate Dust and rotten Bones.

§ 13. And Life Everlasting. Amen.

BY Life Everlasting, is meant that ever-enduring happiness, and all those joys which the Lord imparteth to all his Elect in the world to come; not onely Life in, but Joy; not onely Joy, but Riches; not onely Riches, but Glory; and all these not in some measure, but in excess; not mixed, but absolute; without grief, without want, without dishonor; not by intermission and fits, but continually; not after some long time to end, but everlastingly. This is the blessed estate of the faith∣ful in the world to come, without end or misery, in joys unspeakable in body and soul; that habitation or dwelling of God in Angels and Men by the Holy Ghost, and the true knowledge of God, his Will and all his Works, kindled by the same Spi∣rit in their hearts, and true and perfect Righteousness and Wisdom, that is a perfect conformity and correspondence of their will and powers and operations, with the Minde and Will of God; as also a joy resting on God, and a sufficiency of all good things in God, as touching both soul and body, which shall never be interrupted, hindred, or have an end, which is given to all the Elect, and to them onely, Joh. 10.28. Now as they are Elected, so they are but chosen to Eternal life: but as they are converted, so they are in part admitted unto it, and begin to be put into possession of it. Thus the souls of the faithful departed, do in a most happy and blessed estate tarry and wait for their full deliverance and Redemption, in the Resurrection and Glorification of their bodies; in the mean time resting from their labors, being in the hand of God, the true Paradice and Kingdom of Christ, are received of him, and gathered to the souls of the faithful which are perfected, and to Abraham the Father of all which believe. Whence this Article is added in our Creed, to signifie, That the just shall not rise again to misery, or to a momentary felicity, but to eter∣nal blessedness: The main difference betwixt our estate in this world and in the

world to come, being, That here we must believe what we know but in part; there we shall perfectly know whatsoever is to be believed.

The comfort which the faithful take in this Article of Everlasting Life, is, That forasmuch as they feel already in their hearts the beginning of Everlasting life, 2 Cor. 5.2, 3. it shall at length come to pass, That after this life they shall enjoy full and perfect bliss, wherein they shall magnifie God for ever: which blessedness, neither eye hath seen, nor ear hath heard, neither hath any man in thought conceived it, 1 Cor. 2.9. and which life we begin to live, the soul entreth into it at the time of every faithful ones bodily death, and the body also at the time of the general Resurre∣ction; for there is no sleeping of the soul, as some dream, neither any other place to keep it in, nor ever was.

To believe ever∣lasting life, is to be assuredly and cer∣tainly perswaded,

• 1. That after this life, there shall be also a life wherein the Church shall be glorified, and God magnified of her ever∣lastingly.
• 2. That I also am a Member of this Church, and therefore par∣taker of everlasting life.
• 3. That I also in this life have and enjoy the beginning of life eternal.

Life is three-fold:

• 1. Of Nature; wherein the good and bad promiscuously live together.
• 2. Of Grace; wherein onely the Sons of God in the Spiritual Kingdom of Christ live in this life; it is the same with that death whereby they dye to sin.
• 3. Of Glory, in the blessed presence of God for ever: Contrary to that death wherewith the bodies and souls of the wicked shall be tormented eternally.

That is Everlast∣ing

• 1. Which hath neither beginning nor ending: So God is everlasting.
• 2. Which hath no beginning, but hath an ending: So the Decrees of God.
• 3. Which hath a beginning, but shall have no end; as everlasting life.

Three de∣grees of eternal life:

• 1. In this world, when we begin to repent and believe in Christ, and have true peace of Conscience.
• 2. In death, for that cuts off all sins, both Original and Actual.
• 3. When body and soul reunited, go both together into everlasting Glory.

We may claim to our selves ever∣lasting life by a double Right through Christ; viz.

• 1. Because for us he hath fulfilled the whole Law.
• 2. By Right of Inheritance; for Christ being made ours, we are the children of God, Rom. 8.17.

How far we are in this life made parta∣kers of heaven and everlast∣ing life:

• 1. The purchase of it is made; for Christ by his Blood hath pur∣chased it.
• 2. We have received the first-fruits of it, as Peace of Conscience, Joy in the Holy Ghost, free access unto the Throne of Grace with confidence in Christ, and the like.
• 3. We are actually entred into the Kingdom of Grace, which is the beginning and a part of the Kingdom of Glory.
• 4. We have the earnest of the Spirit, as a Pledge and Pawn till we come to the full possession of the purchased Inheritance.
• 5. Christ our Head hath full and actual possession; whereupon we being Members of his body are in him exalted and set in heavenly places.

In this life not onely we may, but we ought also to be assured of everlasting life, otherwise we shall never have it: And we may thus by these infallible signs be assured of it; viz.

• 1. By Faith, by a full perswasion of the good will of God towards us.
• 2. By the beginning of true Repentance.
• 3. By the Peace of Conscience, by a desire of, and joy in God.

Eternal life is called a Rest; and that for these two Reasons:

• 1. Because then and there we shall Rest from all our works; that is, from our sins: for then we shall sin no more, but shall know God, even as we are known.
• 2. We shall Rest from all troubles and miseries of this life, Rev. 14.13. hence it is called Abrahams bosom, Luke 16.22, 23. which in the faith∣ful is even in this life begun by the outward Ministery of the Word, and the inward Ministery of the Spirit; the consummation whereof hereafter shall never be given, to whom the beginning thereof, that is, Faith and Conversion, hath not arrived in this life.

The life of Life Everlasting, is, the Beatifical Vision, or the perfect Vision of God, when Gods Elect shall see him as he is, 1 Joh. 3.2. Yet that we be not deceived herein, we must know that perfect sight is twofold; viz.

• 1. Simple Perfect Sight, when man sees a thing wholly as it is in it self; and thus God is not seen by the minde of man.
• 2. Comprehensive Perfect Sight, when the creature seeth God, so far forth as it is capable of his know∣ledge; and thus shall men see God in the world to come perfectly, and be filled therewith, though they know him not wholly as he is in himself; even as a vessel cast into the Sea may be perfectly full of wa∣ter, though it receive not all the water in the Sea.

The du∣ties of this faith are these:

• 1. Carefully to break off those sins, the doers of which are expresly threatned, that they shall never enter into the Kingdom of Heaven, 1 Cor. 6.9, 10. Gal. 5.19.
• 2. To strive to enter, and to walk on in the way that leadeth to everlasting life, and never to go out of it to our dying day, and this is the way of good works, Joh. 5.29.
• 3. To use the remembrance of eternal life, as a salve against all sores, as a Cordial to comfort our hearts against our greatest heaviness.
• 4. To pray that this time might be hastned wherein we shall enter into life, and even to rejoyce when we see it approach to any of us in particular.

Amen, signifying verily, certainly or undoubtedly, is added, for these Reasons:

• 1. To shew that we do not in word onely believe those things, whereof we have made confession, but from our very hearts.
• 2. Not waveringly, but certainly, and without doubting.
• 3. Not as if we were secure for our firm and stedfast belief of these things, but earnestly craving this Faith at the hands of God; and thus it is as much as So be it.

Amen in the close of our Prayers (as well as of this Confession) doth not onely ex∣press our desire of the things we ask, but also testifies our Faith in assurance of Re∣ceiving them according to our lawful desire: So that it is not here to be taken (as it is commonly) onely for a bare assent of the people answering the Minister in the Congregation, but as a declaration of Faith both in Minister and People.

Here words are of no use, expressions vain, The humblest fancy a presumptuous strain. Bright Cherubins! a Quill from off your Wings Might reach this Note; which should the low-tun'd strings Of Mortal Tongues endeavor to express, Would (if 't were possible) but strain it less: And though the blessed Musick of your Quire We cannot understand, we may admire. Mean-while our Faith shall rest in Hope in this, That know we shall, when we enjoy your Bliss.

CHAP. V.

§. 1. The Decalogue.

THe Commandments were given about Two thousand five hundred years after the Creation; not that men were left all this time without Law, for there was a Law written in their hearts, Rom. 2.14. but to make that more plain, which by the corruption of Nature was become very dim and much defaced; so that as long as men have been, there hath also been a Law, although not expressed in words, yet written in the heart: wherefore if it be well observed, we shall finde, That even before the giving of the Law, all the Precepts of the Ten Commandments were in a maner known and acknowledged, though they require whatsoever was commanded Adam in his Integrity, and whatsoever was commanded since, Gen. 2.16, 17. Exod. 20. The Law being that which God himself delivered to his people by the hand of Moses, which also with his own finger he wrote in two Tables of Stone, called The Moral Law, because it sheweth the Vertues to be followed, and the Vices to be avoided; as also to distin∣guish it from the Ceremonial Law, which comprehendeth the Ceremonies prescribed by God in the old Church; and from the Judicial and Political Laws, which con∣tain Judgements, and the Penalties to be inflicted on the breakers of this Moral Law: The sum whereof is this, The First Table, containing the four first Com∣mandments, Commandeth all the Duties which man oweth to God; The Second Table, containing the six last Commandments, commandeth all that Man oweth to Man, according to the Will of God. For the Commandments of the Latter Table are to be referred to the first, that is to say, They are to be kept, not indeed so much for our Neighbors sake, as for Gods sake, of whom they are commanded: the First Table being immediately, the Second mediately referred unto God; the Commandments whereof are not notwithstanding less then those of the First Ta∣ble, but the principal service of the First Table, is greater then the principal service of the Second, Matth. 22.37, 38.

Instances of Scripture pro∣ving that the Decalogue was in mans heart before it was written in the two Ta∣bles of Stone:

• 1. The First Commandment was known unto Abraham, when as almost in so many words the Lord said unto him, I am God All-sufficient, stand before me, and be upright, Gen. 17.1. And Jacob said, Put away the strange gods, Gen. 35.2.
• 2. The Second was also known unto Jacob, for he purged his house from Idols when he was to build an Altar in Bethel, Gen. 35.2. Acknowledging hereby that this was a Corruption, which the true God would be offended at.
• 3. The Third Abraham also seemeth to have well known, when he sware by the true God unto Abimelech, to confirm his League, Gen. 21.23. And Jacob, when he sware unto Laban by the fear of his father Isaac, Gen. 31.53.
• 4. The Fourth is recorded by Moses to have been given in Paradice, Gen. 2.2, 3. And is likewise set down in Exodus 16.23.
• 5. The Fifth Jacob shewed in his practice, when he followed his Fathers direction in taking a wife; and his children by going at his command into Egypt; and Josephs nourishing him there in his old age: Shem and Japheth reverencing their Father Noah, are blessed; but Ham scorning him, is cursed in his Son Canaan, Gen. 9.25, 26.

• 6. The Sixth was written in Cain's Conscience, which made him cry, My sin is greater then can be forgiven; and God expresly forbiddeth it, Gen. 9.6.
• 7. The Seventh was to be seen in the Sons of Jacob, when they said, Should he make our Sister a whore? Gen. 34.31. In Joseph, when his Mistris tempted him, Gen. 39.9. and in Judah, when he commanded Thamar to be burnt, Gen. 48.2.
• 8. The Eighth Laban urgeth upon Jacob, Gen. 31.30. who acknowledgeth Death to be due for it, Gen. 45.5. And Jacobs Sons say, God forbid that we should steal, Gen. 44.
• 9. The Ninth, Heathen Abimelech shewed to be written in his heart, when he complained of Abrahams false testimony touching his Wife, Gen. 20.9. & 26.9. And of Isaac's for the like; yea, and Judah kept promise, not lying or deceiving, Gen. 38.20.
• 10. The Tenth Abraham sheweth to be written in his heart, when having recovered the goods of Sodom, he coveted none of them being other mens; and it was sin to look on a woman to lust after her, and pu∣nished even in Kings, Gen. 12.17. & 20.7.

The maner how this Law was given; viz.

• 1. There was great preparation three days together, the people were san∣ctified according to the maner of those times, by Washings and Puri∣fyings: So let us prepare our selves by prayer, before we come to hear the Lord speaking unto us in the Ministery of his holy Word.
• 2. A strict charge was given them, That neither man nor beast on pain of death should come near the Mount, whence the Law was to be deli∣vered: how much less mercy deserved the Transgressors of these glo∣rious Laws?
• 3. The Lord descended with great terror, the Trumpet sounding, the Earth shaking, and Lightnings flying about: Shewing with what fear of offending against those weighty Laws they were to be received into the heart.
• 4. Almighty God himself spake all these words in the hearing of all the people, and afterward writ them in two Tables of Stone with his own finger; intimating hereby the perpetuity of them, and how stony-hard our hearts be, that the finger of God alone is able to imprint them there.
• 5. When Moses had broken these two Tables, the Lord writ the same words in two other Tables: So mans heart by Gods Creation had all the Laws written in it, but after his Fall it was without any letter there∣of in effect, until that the Lord writ them anew.
• 6. At Moses his return from the Lord with these Laws, his face did so shine, that the people were not able to look on him till he vail'd it; neither could the Jews, nor any of the Gentiles, be able to see into the end of the Law, Christ Jesus, till the Lord took away their vail of blindeness and hardness of heart, 2 Cor. 3.13, 14.

The Deca∣logue is divi∣ded after a threefold ma∣ner; viz.

• 1. It is divided by Christ and Moses into two Tables; the former whereof comprise our duty towards God immediately; the Se∣cond our duties towards God mediately.
• 2. It is divided into Ten Commandments, whereof four are ascribed to the First, and six other unto the Second Table.
• 3. It is divided according to the things themselves, which are com∣manded or forbidden in the Decalogue; now generally is com∣manded the Worship of God, and that which is contrary there∣to is forbidden.

The worship of God, being that w^ch is gene∣rally com∣manded in the Deca∣logue, is

• 1. Immediate, when Moral works are immediately performed unto God; which is
  • 1. Internal, which consisteth partly in this, that we wor∣ship the true God, and that that be performed unto the true God, which is commanded in the first Com∣mandment; partly that the maner or form of Wor∣ship be right and lawful, whether it be internal Wor∣ship or external; which Form is taught in the Second Commandment.
  • 2. Exter∣nal; which is
    • 1. Private, which containeth the private Mo∣ral works of every one, which are always to be of every man in particular performed; and this private Worship is delivered in the Third Commandment.
    • 2. Publike, which consisteth in sanctifying of the Sabbath, and is delivered in the Fourth Commandment.
• 2. Mediate, when Moral works are performed to our Neighbor, in re∣spect of God, de∣livered in the Se∣cond Table; which likewise is
  • 1. External, which consisteth partly in the duties of Superiors towards their Inferiors, and so of the contrary of which duties (as also of Civil order comprised under them) is spoken in the Fifth Commandment; partly in the duties of one Neighbor towards another, which are rati∣fied in the rest of the Commandments.
  • 2. Internal, which consisteth in the internal affecti∣on of the heart, being the very uprightness of mens affections towards their Neighbor, which is to be included and understood in all the former Commandments, and is prescribed in the Tenth and last Commandment.

In what respect the Second Table is said to be like unto the First; viz.

• 1. As touching the kinde of the chief Worship; also in respect of the Ceremonial, which are not the chief Worship of God.
• 2. As touching the kindes of Eternal Punishment; because the transgression of both Tables meriteth eternal punishment.
• 3. As touching the unseparable coherence of the Love of God and our Neighbor; which love of God is declared and exer∣cised by our love to our Neighbor.

The Reasons for which obe∣dience is to be yielded to the Second Table:

• 1. That in this Obedience God himself may be worshipped, and our love towards him shewed by our love towards our Neighbor for his sake.
• 2. That by the love of our Neighbor, our conformity with God may appear.
• 3. That the Society of Mankinde may be preserved, which was or∣dained of God for the celebration and magnifying of his Name.

Certain Rules concerning the substance and meaning of the Decalogue in ge∣neral, and for Ex∣pounding the Commandments, viz.

• 1. The Moral Law or Decalogue is to be understood according to the Interpretation of Scripture, not according to the sense or judgement of man onely, or of Moral Philosophy.
• 2. The Decalogue requireth in all the Commandments, obedience both external and internal, chargeth the understanding, heart and affection; commandeth perfect obedience, not in parts one∣ly, but also in degrees; not onely in all the duties, but also in the degrees of these duties.
• 3. The obedience of the First Commandment must be the motive or final Cause of our obedience towards the rest of the Com∣mandments, otherwise it is not the Worship of God, but hy∣pocrisie, whatsoever we do.

• 4. We must above all things consider the drift or end of each Command∣ment, for the end of the Law sheweth the meaning thereof, and by the end we shall judge aright and easily of the means.
• 5. We must know, that the same vertue is often in a diverse respect com∣manded in diverse Commandments; that is, the same vertue is required for performing of obedience unto many Commandments.
• 6. In Affirmative Commandments commanding Vertues, are comprehended the Negative, forbidding the contrary Vices; so likewise in Negative Commandments are comprehended the Affirmative Vertues.
• 7. We must take heed that we restrain not the Commandments, and take them too straitly; for in the General all the Specials, and in the chief Special, the next allyed Specials, and in the Effect the Causes be con∣tained: So that under one kinde manifest are all of like sort, whether commanded or forbidden; yea, and the Means whereby the things are done, are also commanded or forbidden.
• 8. The Obedience or Commandments of the Second Table yield or give place to the Obedience or Commandments of the First Table: The Commandments of the First Table are absolutely to be kept, and for themselves, the other of the Second Table are to be kept for the First: Though they are alike as concerning the kinde of Moral Worship, the kinde of punishment, and as concerning their coherence or connexion.
• 9. Every Negative Commandment doth binde always, and at, and unto all times: Every Affirmative Commandment doth onely binde always, but not at and unto all times also.
• 10. Howsoever the least Commandment is not so small, but the breach thereof deserveth Eternal Death; yet the breaches of some Command∣ments are greater and more heinous then of others.
• 11. There is so near a relation betwixt all the Commandments of the Mo∣ral Law, that whosoever observeth all saving onely in one point, is guilty of all, James 2.10. Because one and the same is the Author of them all.
• 12. To the breach of every Commandment there is annexed a curse, al∣though it be not expressed.

The use of the Com∣mandments:

• 1. To lay open our Miseries, Rom. 7.7, 9, 13, 14, 18.
• 2. To whip us to Christ, Gal. 3.24.
• 3. To be our Guide in all things that we are to do when we are come to him, Mat. 19.17, 18.

There are certain Libertine Antinomies who contend, That the Law is not to be taught in the Church of Christ, misinterpreting the Sacred Text, to cloke their Re∣bellion against the Law of God, with a pretence of Obedience to the Spirit of Re∣generation: But this Heresie was long since refuted, Mat. 5.17. Rom. 3.31.

The Law's voyce was Thunder, the Tables Stone; Break one and all, who keeps not all keeps none: Most sweetly tun'd they to each other are; In Practice then thou may'st not make them jar: Obedience they do for each other call; A joynt Obedience is requir'd in all. But who can keep the Law? Who's just an hour? Frail Man, hadst thou a Will, where is thy Power? Though since the Fall this is thy power above, Yet is the Law fulfill'd by Christ and Love.

The First COMMANDMENT.

§. 1. I am the Lord thy God, Thou shalt have no other gods but me.

THerefore thou shalt have Me, that Jehovah, which have manifested my self in the World by my Creation, Preservation, and Government thereof; that Jehovah, which have declared my self in my Church by the Participation and Mani∣festation of my self to be the true God, that God alone: Therefore Thou shalt have none other gods; that is, beside me the onely true God: neither shalt thou have them before me; that is, in my sight, that is, in thy heart or elswhere. Now not to have the true God, is either to have no God, or to have more Gods, or another then the known God, or not to acknowledge God to be such unto us as he is ma∣nifested: Likewise not to trust in God, and to subject and submit our selves unto God in true humility and patience, not to hope for all good things from him alone, not to love and fear him, for we are here commanded to have the Lord for our God, that is, to love him above all, to fear him above all, to put our whole trust in him, and to make our prayers to him alone: And he onely hath no other gods, who is so dead to the world, and doth so adhere to God, that he is neither puffed up with Riches, nor cast down with Poverty; nor swelled with Honor, nor pined with Ignominy; nor made joyful by Life, nor afraid of Death: but this sufficeth him, That he hath God, knowing his Savior disdain'd both Riches, and Glory, and Pleasure, and Life.

The Preface of this Commandment belongeth to the whole Decalogue; and the Commandment it self is mixed with a Negative Prohibition and an Affirmative Command. The Duty enjoyn'd, is, To have and to set up in our hearts and pra∣ctices the Lord Jehovah, and him onely, for our God, which is the main and princi∣pal scope of the whole Law: And he that will abstain from the breach of this Commandment, must not with the Atheist deny him that gave him Being, nor with the Ignorant neglect Divine Knowledge; nor with the Prophane be loose-minded towards Gods Worship; nor with the Covetous Epicures, Self-lovers and Pa∣pists, rob God of his Honor. Now Atheism is a Monster in Nature, whereby the Creature riseth against the Creator, to disannul him, to make him without Being, who giveth Being to all; to pull him out of the Throne of Heaven, whose Foot∣stool is the Earth; to put down his Power, who by his Power alone upholdeth all things: And this is when men do but in their hearts imagine that it is all vanity which is spoken of God, or that there is no such God as the Word doth describe unto us: And Ignorance is the next door to Atheism; for where Ignorance pre∣vaileth, there can be but a poor deal of Love, little Confidence, and simple Service done unto the Lord: And Prophaneness is a Regardlesness of God, when a man being about any villany, remembreth not, or careth not that he is in Gods pre∣sence, nor is daunted by any lets in the way; also a Regardlesness of the very Worship of God, when Prayer, the Word and Sacraments, is not used at all, or without all reverence; it maketh the persons infected herewith, prefer any small worldly thing, either of Pleasure or Profit, before heavenly things. Lastly, the Robbing of God of his Honor, is by Inward Idolatry, or of the heart, when Crea∣tures are there set up, where onely is the room of the Creator: Now he that de∣sires to keep this Commandment, must endeavor for the Vertues comprehended therein, and they are Knowledge of God, Trust in God, Humility, Patience, Hope, The Love of God, and The Fear of God.

The Knowledge of God, is, * 1.4 To judge of God as he hath manifested himself in his Word and Works, and to be moved up by that Knowledge to a Confidence,

Love, Fear, and Worship of the true God, Rom. 10.14. Joh. 17.3. This true Know∣ledge of God is the principal part and point of his Worship; and he may be known of reasonable Creatures, so far forth as he will manifest himself to every one: which, if compared with that whereby God knoweth himself, is to be accounted unper∣fect; but, if the degrees thereof be considered in it self, it is also either perfect or imperfect, yet not simply, but in comparison, that is, in respect of the Superior and Inferior degree. The perfect Knowledge of God, is that in Creatures, wherein Angels and Men in the Celestial life know God by a most clear and bright beholding of the minde: The imperfect, is that whereby men in this life know God, though not so much as they could at first before the Fall by the benefit of their Creation. Now the ordinary means to know God, and which is prescribed unto us by God himself, is by the study and meditation of heavenly Doctrine: wherefore we must strive this way to know God, and not look for, from God, any extraordinary and immediate Illumination, except he of himself offer it, and confirm it also unto us by certain and evident Testimonies. And this Knowledge must be adorned with Practice, without which it is not indeed Knowledge: Whence poor Christians are better taught then great learned men without grace; for no man knoweth more then he practiseth, because what knowledge soever a man hath that he practiseth not, is but a dead knowledge, an inefficacious knowledge; and indeed, Religion is the Art of holy men, not of learned men: And as Knowledge thus without Practice savors of Hypocrisie; so Practice without Knowledge tends to Superstition, the Mother whereof is Ignorance.

To Trust in God, * 1.5 is, To be unbottomed of thy self and of every Creature, and so to lean upon God, that if he fail thee thou sinkest: And God doth often defer deliverance till the utmost extremity, for the tryal of his peoples Faith, and to strip them of other helps, that they may Trust in him, for till then we trust not in him as we ought. So that Gods people run another course from other men (though they have persecution here for their pains) because they trust in the living God; And in a good Cause God hath promised good Success, therein therefore we are to be guided with as much confidence of safety (while we Rule our selves therein ac∣cording to Gods command) as if we had a Prophet immediately sent us from God. Now the Reason why God is ready to help us, if we Trust in him, is, Because this our Faith in him is an Acknowledging of, and an Attributing to his Power; so that our Trusting in God engageth him to help us, though commonly he useth not to appear a Deliverer, till his people are brought to the very brink of Ruine.

Humility is a Vertue, * 1.6 whereby one man thinks better of another then of himself, it makes a man vile in his own eyes; and this is one fruit of Faith: for where Christ comes to dwell, he comes with a Light, to make a man see his sins, and what a creature he is: Therefore the Spirit of true Christians, is a meek Spirit, they are humble, gentle, and little in their own eyes; they set not up Pride and Ambition, as other gods, in their hearts, but think basely of themselves, in regard of their own sins and corruptions, and upon consideration thereof, are content to give place unto others, and to yield of their own Right for the maintenance of Peace. This is that true Knowledge of a mans own self, which indeed is Necessary for man to have, because God will be known by his own Image, which he engraved in mans Na∣ture, and without it we neither aspire nor attain to that end, to which we were created.

Patience is the Knowledge and Acknowledgement of Gods Majesty, * 1.7 Wisdom, Justice and Goodness, resolving through a confidence in Gods Promises, and so in hope of Gods assistance and delivering, to obey God in suffering those adversities which he sendeth us, and willeth us to suffer, neither in respect of the grief which they bring, to murmure against God, or to do any thing against his Commandments, but in the highest extremity to retain still the confidence and hope of Gods assistance, and to ask deliverance of him; and by this Knowledge and full perswasion of Gods Will, to mitigate and asswage our grief. Thus Patience is a voluntary and continual

suffering for the love of Vertue and Honesty: Or, it is a Grace of the Spirit, flow∣ing from Grace and Hope, whereby we suffer things that are evil, that we forsake not those things which are good, by which we may attain to those that are better. It is the Keeper of all the other Graces, for when we become impatient of any good quality, we presently fall a committing the contrary Vice.

Hope is a sure and certain expectation of Everlasting Life, * 1.8 freely to be given for Christs sake, and of a mitigation or asswagement of present evils, and of a de∣verance from the same evils of this life, and an expectation and looking for all Blessings necessary unto Salvation, according to the Counsel and Will of God: which Hope springeth from Faith; for it is an expectation of such good things to come as God hath promised and Faith believed. In expectation especially consist∣eth the very nature of Hope, Rom. 8.24. If we hope, we wait: The proper object of Hope, consisteth in good things; herein it differeth from Fear. These good things are not past nor present, but to come, neither are nor have been seen; for, Hope which is seen is no hope, Rom. 8.23. They are such good things as God hath promised, for true Hope is termed The Hope of the Gospel, Col. 1.23. And such as Faith believeth; for, Faith is the ground of things hoped for, Heb. 11.1. And, By Faith we wait, Gal. 5.5. Faith is the Mother, Hope the Daughter; Faith brings forth Hope, and Hope nourisheth Faith: for except a man hopes and waits for that which he believes, his Faith will soon decay; and according to the quality and quantity of Faith, is the quality and quantity of Hope. Thus Hope distinguisheth the Faith of Christians from the Faith of Devils and Reprobates, and from Temporary Faith. A man hath never Faith to believe, but he hath Hope, which makes him expect what he believes; yet true Hope may be mingled with Fear: for if there be nothing but Hope, it is a sign that Hope is not good. This lively Hope makes us labor for the ac∣complishment of what we believe, it keeps our heads above the waves of Adversity, without which, of all men a Christian is most miserable, 1 Cor. 15.19. it being sim∣ply and absolutely necessary to Salvation, for where no Hope is, there is no Faith: And as it is true, That no man can hope, except he first believe the Promises; so it is as true, That Faith is necessarily upheld and nourished by Hope. Faith is Hopes Foundation, Hope Faiths Nourishment; Faith believes the Promises, Hope waits for the fulfilling of them; Faith believeth, and is perswaded of life Eternal, Hope looketh when it shall be revealed: for this cause Paul saith, We are saved by Hope, Rom. 8.24.

The Love of God is a holy Disposition of the heart arising from Faith, * 1.9 whereby we cleave to the Lord, with a purpose of heart to serve him, and to please him in all things: which Love is so Necessary to Salvation, as he that hath it not, is in a cursed and damnable condition; he is not in Christ if he do not love, for there is a tye between all these, Faith, Repentance, Love, therefore they are used promiscu∣ously: And indeed, if we Love not God, we rob him, for he bought us to be his; that is, to love him, otherwise we rob God of our selves. Now the way to Love God, is, To pray earnestly, to acknowledge the power of the Holy Ghost; to go to him, and say, Lord, of my self I am not able to do it: This acknowledgement of the power of the Holy Ghost, is the way to prevail; for unless the Holy Ghost kindle this fire of Love in us from Heaven, we shall no more have it then cold water is able to heat it self: Though the Preachers speak with the tongues of Angels, yet shall we not be brought to love the Lord till he shew himself to us, till he opens the cloud, and shews us the Light of his countenance. It was Moses his Prayer, Shew me thy Glory; that is, thy Excellency, which is exceeding glorious: Moses asked not this to no purpose, to satisfie his fancy, for then the Lord would not have heard him, but that by the better knowing the Lord, he might love him the more; for a principal means to the love of God, is the knowledge of God: and indeed, there∣fore we love him not, because we know him not: This is the reason the Angels and the Saints love him most, because they know him most; and why in heaven when we shall be present with him, shall we love him so abundantly, but because we shall then know him face to face.

The Fear of God, * 1.10 is To acknowledge the infinite Anger of God towards sin, his great Power to punish sin, his Wisdom and Justice, and that Right and Dominion which he hath over all Creatures: which Fear is a great part of the Worship of God, and one infallible Sign of the true Religion; for that Religion is true, wherein God is truly worshipped, and that is but one, and in it onely men shall be saved: Which true Christian Religion, is a Spiritual Band, whereby men in a certain holy Reconciliation are made one with God, and are kept in his Love and Fear, that at length they may be made partakers of his heavenly Glory, and of blessed Life. And though all grant that to be the true Religion which hath been delivered by God himself, yet which may be that Religion delivered from above, will never be agreed on amongst men, till our Lord Jesus returning to Judgement decide the Controversie.

Now we must not understand this Fear to be a servile Fear, arising from a know∣ledge, and an accusing of sin, and from a feeling of Gods Judgement and Anger against sin, and is a shunning and hatred of God and Punishment, not of sin; and is so much the greater, how much the more certain expectation there is of everlast∣ing Damnation, and how much the greater despair there is of the Grace and Mercy of God; But the Fear required in this Commandment, is a Filial Fear, such as Sons bear towards their Parents, who are sorry for the anger and displeasure of their Father, and yet notwithstanding are always perswaded of the love and minde of their Father towards them. So that the Fear of God in the Regenerate in this life, is an acknowledging of sin and the wrath of God, and an earnest grief for the sins committed, for the offending of God, and for those calamities which by reason of sin both we and others sustain, with an earnest desire of avoiding those evils by reason of the knowledge of that Mercy which is shewed unto us through Christ, Mat. 10.28. Thus God alone is the proper object of Fear, for what fear is due to man, is due to him onely in and for the Lord, whose Image he beareth more eminently by vertue of some Authority or Dignity pertaining to him, which is to be feared: And the extent of this Filial Fear of God is so large, as without it other holy Duties cannot be well performed: yea, the whole Worship of God is often comprised under it. Thus Mat. 4.10. Christ expresseth the Text, Deut. 6.13. And thus Mat. 15.9. Christ expresseth the Text, Isa. 29.13.

The Vices contrary to the Vertues in general, contained in this Commandment, are chiefly these; viz. Atheism, Ignorance, Prophaneness, Inward Idolatry, Rebel∣lion against God, Doubting of his Promises, Desperation, Impatience in Adversity, Inconstancy in Gods Worship and our own Vocations, Falling away from the Truth of the Gospel, Rashness, which adventureth upon unnecessary dangers, under a colour of Gods Providence, Pride, Disdain, Ambition, and Faint-heartedness in good things: All which are forbidden in this Commandment, yea all particular Vices specially contrary to each Vertue commanded therein: The chief of both which are here again touched, in the same order they have been already glanc'd at: And first of Knowledge.

The Principal Vertue required in this Com∣mandment, is the know∣ledge of God, which in particular hath four Branches:

• 1. To know that there is a God; and this is known either by the book of Nature, The Works of God, or the book of Grace, Confessing it in our hearts by actions agreeable, as well as by language in our mouthes, else we sin in Atheism.
• 2. To know the true God, else we sin in Idolatry.
• 3. To know this true God is but one, else we sin in Poly∣theism.
• 4. To know of what nature this true onely God is, else we shall do nought but sin.

The Know∣ledge of God is ei∣ther

• 1. Simply and absolutely Perfect, whereby God alone knoweth him∣self: Or
• 2. Not simply and absolutely perfect, whereby Angels and blessed men know indeed the whole and intire Nature and Majesty of God, as being most simple; but they know it not wholly, that is, they so far onely understand it, as he revealeth it unto them, and their Na∣tures are capable of.

So likewise the Knowledge of God is two∣fold:

• 1. General, to know God to be such an one as he hath revealed him∣self in his Word to be: without this we cannot be saved, yet this alone doth not save.
• 2. Particular, to know him to be such an one to me in particular, as he hath revealed himself in his Word to be in general: This re∣quireth Faith.

Again, the Know∣ledge of God is twofold; viz.

• 1. Literal, which hath been in men either from the Creation, or is wrought in their mindes of the Holy Ghost by the Word, which hath not ac∣companying it an endeavor and desire of framing and conforming themselves unto the Commandments of God. This is onely a Specu∣lative or Theoretical Knowledge, informing the judgement, but not reforming the minde; and this a wicked man may have in a greater measure then some Christians, yet notwithstanding may be damned: for this Knowledge is true onely in regard of the Object, but is false in regard of the Effect.
• 2. Spiritual, or true, lively and effectual Knowledge, which is kindled by the Holy Ghost in our mindes according to the Word and by the Word, working in the will and heart an inclination and desire to know and do what God commandeth. This is Saving or Practical Knowledge, when the whole man is transformed into the obedience required, and labors to practice what he knows of God.

The Imperfect Know∣ledge of God, which men have in this life, is of two sorts:

• 1. Christian or Theological; received from the Doctrine of the Prophets and Apostles.
• 2. Philosophical; received from the Principles and general Rules naturally known unto men, and from the behold∣ing of the works of God in the nature of things.

The true Knowledge of God ne∣cessarily re∣quired of us, consist∣eth in these points; viz.

• 1. We must confess and acknowledge him to be the Soveraign and highest good, Dan. 4.32.
• 2. We must depend upon him, and put our whole trust in him alone, not in Men or Angels.
• 3. We must give him thanks for all his Blessings, not onely in prospe∣rity, but in adversity also, by doing what he commandeth, and avoiding what he forbiddeth.
• 4. We must seek the knowledge of his Ways and Word, and encrease in the knowledge thereof.
• 5. We must draw near unto him in time of need, and at all times, as to the Fountain of all goodness, with all reverence and humility, by hearty and fervent prayer.
• 6. We must yield all obedience unto him in his Word, without which our Hearing the Word will but hasten and further our Condemnation.

Rules direct∣ing us what our Know∣ledge ought to be:

• 1. Our knowledge must be according to our Age, 1 Cor. 14.20.
• 2. It ought to be according to the means that God hath afforded us, Heb. 5.12. Luke 12.48.
• 3. It must be answerable to the gifts that God hath given us, Mat. 25.14, 15. Luke 12.13.
• 4. We must all labor to have so much, as that we may be able to give an account of our Faith, when we shall be called thereunto.

We must pra∣ctice what we know of God, for these Rea∣sons:

• 1. Knowledge without Practice, procures the greater Judgement of God upon us, Luke 12.47.
• 2. Without Practice we must never look to come to Gods Kingdom, Mat. 7.21.
• 3. By Practice we do glorifie God our heavenly Father, Joh. 15.8.
• 4. By this Practice we know that we are Gods good Trees, Mat. 7.17.
• 5. If we Practice not what we know, we are more inexcuseable then before we had knowledge, 2 Pet. 2.21.

The way or means to attain unto sound & saving Know∣ledge; viz.

• 1. Earnest Prayer to God for the help of his Spirit to assist us, to illumi∣nate our understandings, and to teach us how to profit aright by Read∣ing the Scriptures, Psal. 119.18. & 66. 2 Chron. 1.10. James 1.5.
• 2. A careful and reverent Hearing of the Word of God, 1 Cor. 1.21. Rom. 10.14.
• 3. To exercise our selves constantly in the Reading of the Scripture; To search the Scripture, 2 Tim. 3.15. Psal. 19.7.
• 4 Godly Conference one Christian with another, especially with the Pa∣stor, Mal. 2.7. A sober and reverent Conference about the Scriptures with others, to minister help and comfort one to another.
• 5. To lay before us the grounds and practice of Christian Religion.
• 6. To labour for true Humility, 1 Pet. 5.5. Psal. 25.9.
• 7. To practice what we know; for Practice begets Experience, and Ex∣perience Knowledge.

The Signs of sound knowledge;

• 1. When we put all in practice that we know, 1 Joh. 2.3, 4.
• 2. True love of our Brethren, 1 Joh. 4.7, 8.
• 3. A faithful hearing of the Word, with care to practice it, 1 Joh. 4.6.
• 4. A filial Fear of displeasing God in any one action, Mal. 1.6.
• 5. A true Humiliation in the sight and knowledge of our selves.

Motives to stir us up to labor for knowledge

• 1. The Excellency of it, it is the first Grace God bestows upon any.
• 2. The Profit of it, Dan. 11.32. Prov. 3.13. Psal. 91.14. Joh. 27.3.
• 3. The Necessity of it, for without it we are without all saving grace, and in no degree to Salvation, Eph. 2.12.

To apply the knowledge of the Nature of God to my self in par∣ticular, I must know,

• 1. That he is a Spirit; To worship him in Spirit and in Truth.
• 2. That he is Eternal; To Crown me if I obey him, to Condemn me if I disobey him.
• 3. That he is Omnipotent; To relie and depend upon his Provi∣dence.
• 4. That he is Just; To leave my wicked ways, and to restrain my self from sin.
• 5. That he is merciful; To turn unto him by Repentance.
• 6. That he is Omnipresent; To carry my self as in his Presence.
• 7. That he is Omniscient; To keep my heart upright before him continually.
• 8. That he is Infinite; To stand in awe, reverence and fear of him.

The Vices re∣pugnant unto the knowledge of God; viz.

• 1. Atheism, which is the Acknowledgement of no God.
• 2. Ignorance, or not knowing the true God and his Will.
• 3. Errors conceived, or false Imaginations and Opinions of him.
• 4. Prophaneness, which is a Regardlesness of God and of his special Service.
• 5. Magick, Sorcery or Witchcraft, in such as desire the help of it, as well as in those who use it.

• 6. Superstition, Soothsaying, Observation of Dreams, Divinations, Signs and Predictions, or Foretellingof Wizards.
• 7. All trust or confidence reposed in the Creature.
• 8. Idolatry; whether Inward, when another is worshipped then that one true God, or when the Worship of God is given unto Creatures, by Praying unto them, Trusting in them, or Setting the heart upon them, which kinde doth properly belong unto this First Commandment: or Outward, when though the true God is worshipped, yet after another maner then God himself hath prescribed.
• 9. The contempt of God, which is to know those things of God which are true, but not to be moved thereby to love him.

Were all the Wisdom of the East in one Compris'd: Couldst thou discourse with Solomon, From th'Isop to the Cedar; or of ought In Heav'n, Earth, Hell: Couldst thou foresee a Thought, And so prevent it; or by strength of Brain (When 'tis thought) Argument it back again: Hadst thou all Arts and Sciences refin'd, Couldst joyn East to West, or divide the Winde: Wer't thou for Wisdom the Worlds Nource or School, And knew'st not God, thou wer't a damned Fool.

§. 2. Of Faith or Trust in God.

THe second Duty required in this Commandment, is, To Trust in the onely true God, and in him alone to put all trust and confidence, Psal. 20.8. This is Faith, by which whosoever is united unto Christ, the same is Elected, Called, Justified, Sanctified, and shall be Glorified, Joh. 3.36. & 5.24. By this Faith is not meant an Historical Faith, as to know and think all those things to be true which are mani∣fested from above, either by Voyce or by Visions, or by any other maner of Reve∣lation, and are taught in the Books of the Prophets and Apostles, and thus to be perswaded of them for the asseveration and Testimony of God himself, firmly as∣senting to the truth of those things contained in the Scripture, for the Authority of God that spoke them: which Faith is good in it self, but made ill, yea sin by them that cannot apply it. Thus Simon Magus is said to have believed, Acts 13.

By this Faith is not meant a Temporary Faith, as to assent unto the heavenly Doctrine which is delivered by the Prophets and Apostles, to profess it, and to re∣joyce in the knowledge thereof, and to glory therein for a time; yet not for any feeling of Gods grace towards them, but for other causes whatsoever, and therefore without any true Conversion, and final perseverance in the Profession of that Do∣ctrine; for this kinde of Faith is led as in a string with the commodities of this world, and with them doth live and dye. By this Faith is not meant the Faith of working Miracles, which is a special gift of working Miracles; that is, a certain perswasion springing from an especial Revelation and Promise of God, whereby a man firmly resolveth, That some extraordinary or miraculous Work, and contrary to Nature, shall come to pass by Gods Power, which he hath foretold, and would have to be done in the Name of God and Jesus Christ, 1 Cor. 13.2. which Faith so flourishing in the Primitive Church, ceaseth in those days, for that the Doctrine is now sufficiently confirmed, so sufficiently indeed, as he that will not now believe without a Miracle, may stand for a Wonder himself. But by this Faith is meant

Justifying Faith, wrought in the hearts of the Elect by the operation of Gods Spirit, grounded on Gods Promises, whereby we do undoubtedly believe that God hath freely forgiven us all our sins, applying Christ Jesus in particular to be our Savior and Redeemer. From this Faith Gods people can never finally and totally fall away; howsoever it may be sometimes shaken, obscured and eclipsed, so as it may not so manifestly appear at one time as at another; and this Faith is incident onely to the Elect, Acts 13.48. For it is a principal Grace of God, whereby man is in∣grafted unto Christ, and thereby become one with Christ, and Christ one with him, Eph. 3.17. By this Faith in Christ, we are partakers of the Merit of the Death and Resurrection of Christ, so as it is Satisfaction for us, and Forgiveness of all our sins; a special grace or habit infused into the Soul by the Holy Ghost, whereby we are enabled to believe, not onely that the Messias is offered unto us, but also to take and receive him as a Lord and Savior.

Thus Justifying Faith cometh not, neither proceedeth or ariseth out of the instinct of Nature, neither out of sense or experience, neither out of Demonstrations or Reasons borrowed from Philosophy but it cometh and dependeth of a peculiar and supernatural Revelation or Divine Testimony, it proceedeth from the Holy Ghost, who kindleth it in our hearts by the Preaching of the Gospel, Eph. 2.8. and confirm∣eth it by the use of the Sacraments, Mat. 28.19, 20. Now we are not said to be made Righteous through Faith onely, or that we please God through the worthiness of meer Faith; but because onely the Satisfaction, Righteousness and Holiness of Christ is our Righteousness before God, 1 Cor. 1.30. and we cannot take hold of it, or apply it to our selves, any other way then by Faith, 1 Joh. 5.10. Yet Faith with∣out Righteousness is Presumption, as Righteousness without Truth is Hypocrisie. And thus Faith is as it were an Addition of a New Light to Reason, without which Reason is purblinde; and begins to breed in the heart, when the party begins to be touched in Conscience for his sins, and hungers withal and thirsts after Christ and his Righteousness; the first act of the understanding being to assent to the Truth contained in the Promises, wherein Christ is offered, and then the act of the Will to consent unto them, that is, to embrace them. But before a man will be willing to take Christ, the heart must be changed by God, for none will take Christ upon Christs conditions, till they be throughly humbled, and have their hearts broken, that know what the wrath of God is, and have their Consciences awakened to see sin, till they have been stung with a sense of their sins, till they be heavy, and have felt the weight of Satans yoke, till then they will not come under the yoke of Christ, and then they will come in, and be glad they have Christ, though on Christs conditions. Thus as the children of Israel being stung with fiery Serpents, and that unto death, were healed by looking unto the brazen Serpent erected by Moses; so when we are stung by the old Serpent, Sin and Death, we must ever remember by Faith to look upon Christ. Now we are said to Take Christ, when we so take him, as to bring him into our hearts to dwell there, when we are knit to him and he to us: But some men cleave to Christ, not because they have any good ground, but because they want Temptations to a contrary way; therefore it is Gods usual maner when men seem to Take Christ, and to believe in him, to put them to the tryal, to see what they will do, whether their Faith will work or no: For when to such as take Christ for love of the good things by him, and not for love of his person, other commodities are presented, that are present and sensible, and in their apprehension greater then those by Christ, then they let Christ go again, and their Faith proves uneffectual; like those that marry not for Love, but for Wealth; the maner of these men is to seek mercy and not grace: yet may we look upon our own advan∣tages by Christ, but not on that alone. Thus when a man is drawn from God, it is either by some offer of some great benefit or some great evil which he is put in fear of; in both which Faith is that Ʋnum Necessarium to keep thee from sinning, for it is Faiths office to guide our lives, so as that we be not overcome by Adversity, nor drawn aside from God in Prosperity.

Now that Faith that saves, must be effectual Faith, it is the effectualness of Faith onely that God requires; that is, if there be any effectualness in man that comes not from Faith, God requires it not, but if we labor to grow in Faith, we shall be enabled to do the duties of New Obedience; but if we have not the ground, all that we do is but in vain: Therefore when we finde any coldness, weakness or languishing in the Graces we have, encrease Faith, and all other Graces will grow. This effectual Faith is wrought, or our Faith is made effectual by the Spirit of God, it is not in our own power, of our selves we are not able to believe; if God him∣self put not his hand to the work, no man is able to believe, because naturally man hath a hard heart. So for an holy life, when we have believed and accepted the Righteousness that is offered us in Christ, when that is done, it is Gods part to frame and fit us for an holy life: for after that a man is Justified by Faith, Christ Sanctifieth him, and it is he that carries him afterward thorough his whole life in a holy conversation. And as Christ is thus made unto us Justification and Sanctifica∣tion, so is he made unto us Redemption also; for he delivers us from the least evils as well as from Death Eternal, and Hell it self: yea, there is no evil that the Saints are freed from, but it is purchased by the Blood of Christ, which is over and above some general works of Gods Providence that all men taste of. Now though there be sufficiency in Christ to save all, yet none have benefit by it, but those that receive it as they ought, that is, as a Lord as well as a Savior: We must therefore come to God as with a full heart, so with an empty hand, for Faith doth its work best alone; for all that Faith hath to do, is onely to Take from Christ that Righteousness which we want our selves: And without this Faith, God regards not the best Moral Ver∣tues; the Moral man, what he doth, he doth it of himself, and through himself, and for himself; but he that doth what he doth by Faith, doth it of Christ, and through Christ, and for Christ: for we must receive all from Christ, and do all for Christ, and all by Faith. Faith worketh in us a love to God, and presenteth to him a per∣fect Righteousness; and this Faith is the sum of the Preaching of Christ and his Apo∣stles. Now God requires no more but a Willingness in Earnest to come and take Christ, he will make thee able afterward to do the rest, for God never gives his Son to any, but he gives them the Holy Ghost, the Spirit of his Son, also.

And we must know, That Faith admits degrees, and that every Christian ought to grow from degree to degree, Rom. 1.17. for though the weakest Faith may be a true, and so a Saving Faith, yet if this small measure of Faith be not edged on with a longing fervency after fulness of perswasion, and seconded with an assiduous serious endeavor after more perfection, it is no sound and saving Faith, but onely a coun∣terfeit shew or deceiving shadow. The least Assent to, the least Belief of the Pro∣mises, so it be sufficient to over-ballance the Scale of Doubting (which is called the least degree of Faith) brings us to Christ, and make us willing to Take him, and is Faith, though it come not to the full degree, though it hath some doubting, some fears: And afterward we shall be more fully and better perswaded, which addes to the degrees. For Faith, though it be mingled with some doubtings and fears, may be effectual, though not perfect, for there is a Doubting mingled with the best Faith; so it be but such a Doubting as does not overcome, it may stand with true and sound Faith. If a man hath so taken Christ, that still he is growing, still his Faith is pre∣vailing, still overcoming these doubts and fears from day to day, he is better and better resolved, if it be thus still on the growing hand, it is a saving and effectual Faith; yea, it is not Faith except it hath some Doubting, except there be some fears, some troubles within, that resist this Faith, and strive against it; for there is no man that hath perfect Faith, especially at the first, or afterward, so as to set his heart fully at peace. So that it is said of Doubting, in this case, as we say of Thistles, They are ill Weeds, but it is a sign the ground is fat and good where they grow: So Doubting, as it is a thing that resists Faith, is bad, but it is a sign the heart is good where it is; so that where there is no Questioning, there is all Flesh. And a man may have a saving Faith, though he want the comfortable Assurance thereof in his

own knowledge, which is the reflect act of Faith: For as some men have a perswa∣sion of the forgiveness of their sins, yet not savingly believe; so a true Believer may have but a weak perswasion of the forgiveness of his sins, but that Faith which is joyned with Love, is infallibly true, but disjoyned thence, is false; and the smallest Faith, yea the weakest, may yet be a sound, true and saving Faith; it is not the dif∣ference of degrees and measure that takes away the nature of it: For Faith, in regard of the extent of it, admits degrees, not because the Habit is encreased, but because the Revelations and Objects are more; and therefore those poor Christians that are yet ignorant, may have a true habit, and as true a Grace in the heart: And though a man be more conversant in the Scripture, knows more then they, hath more Re∣velations, and in that sense though he hath a greater Faith then the other, yet the other hath a like precious Faith with him in regard of that Grace. Nor do Infir∣mities break the Covenant betwixt God and those that have once taken Christ, and have true Faith, though in the least degree. Now in Taking Christ, the stronger the Will is, by how much stronger Assent the Minde and Understanding gives to those Truths which concern Justification delivered in the Scripture: And we must labor to believe hard things, like Abraham; or easie things propounded with slender Ar∣guments, like Nathaniel: for if we believe in difficult cases, God will make us with facility to believe them another time: We must labor for the extent of Faith, for the multitude of Revelations, to be filled full of Faith, as Barnabas is said to be, and this is by studying the Word much, for therein will God reveal this.

This Faith is the Mother of all Sanctifying Graces, for by it we are ingrafted into Christ, and so live the life of Faith, the life of God; the fruits of Faith are almost infinite, for all the several and distinct branches of Piety and Charity, if they be rightly performed, are fruits of Faith: And where there is a true Faith, there is a secret perswasion wrought in the heart, whereby God assures us that he is ours and we are his; for we may know, and be assured that Christ dyed for us, and Redeem∣ed us in particular, if we can finde in our selves that we have true Faith in Christ, and true Repentance for all sins: And we may be assured of our Vocation, if through the Mystery of the Word, seconded and made powerful by Gods Spirit, we are quite altered and changed from our former evil lives, and have attained unto Faith and Repentance. And we may be further assured, That we are Redeemed, and are the children of God, if we finde that we have the Spirit of God dwelling in us, which if we want, we are none of Gods; which if we have, it will appear by the fruits of the Spirit in us: for as Exercise begets Health, and we are made fit by Health for Exercise; or as Acts beget Habits, and Habits are means to exercise those Acts: so Assurance grounded upon the Promise, enableth, enlargeth and encreaseth Sanctifica∣tion, and Sanctification encreaseth Assurance; but first see Faith, and then the other as fruits of it. Now Faith is wrought in us thus; The Spirit comes and shews Christ to us, and not onely the profit we have by him, but the beauty and excellency of him: it shews us what Grace is, and makes us love it, and then shews us Mercy: Out of this we come to long after Christ, and to say, I would I had him. Now to this work he addes a second; Christ comes and tells a man, I will have thee, he comes and shews himself, discovers himself, and speaks plainly to him, I am willing to marry thee: Now the longing Soul hearing those glad tidings, embraces the motion, and the work is done. We may know whether this Faith be wrought in us, by reflecting upon our own hearts, and considering what actions have passed through it; for the works of Faith are manifest: And we must use Faith in comforting our selves, for whatsoever Christ hath by Nature, we have it by Grace, when we have Faith: if he be a Son, we are Sons: if he be an Heir, we are Heirs, &c. yea, Faith makes a man regardless of all earthly things.

Those that have Faith, are able to use it of themselves; but many have it that do not use it: and though God doth work in us all the work of Faith as it is received, yet know, He doth not work in us onely, but by us, he makes us Instruments: yea, we shall be called to an account for the Talent of Faith, if we have it and use it not:

and if we use it not, we shall have little enough o•• it, for the using of it is that which strengthneth Faith, and makes it effectual. Now that we are saved by Faith, ap∣pears from these places of Scripture, Joh. 3.16. Rom. 1.16. & 3.28. Eph. 2.8. Mark 16.16. Rev. 21.8. 2 Thess. 2.11, 12. Gal. 3.7, 9. Luke 7.50. Yet know, That a man is not saved by Faith simply as it is Faith, for it doth not in its own nature merit Salvation, but it is said to save us in respect of its Object, which is Christ; not as it is a gift, quality or property, but as it is an Instrument to apprehend and apply this Object, so that we are saved by Faith as an Instrument, not for Faith as a Cause: So Faith alone is said to justifie us, but that Faith which is alone, without other Graces, doth not justifie us; neither were ever any justified by Faith without Works. For Faith is not onely a Perswasion that our sins are forgiven, but also a thorough Repenting that our sins may be forgiven; not onely a Perswasion that the Promises are true, but a Holiness of living, that we may have a share in those Promises; not onely a Perswasion that the Scripture is true, but an Obedience to Gods Will revealed therein; not onely a Perswasion that Christ dyed for my sins, but also such an up∣rightness of walking, as that I crucifie him not again by my Lusts: for Faith doth not onely work a good meaning in us, but it doth work power in us to do good, and to mortifie our affections; for where Christ dwells indeed, he gives power against sin, and that by his Spirit; and where the Understanding is fully convinced, the Will and Affections follow: Faith, and the Desire of satisfying Lusts, cannot stand together; and he that trusts not God for Earthly things, cannot trust him for matters of Salvation: for, if we have Faith in the main, we will have it in particular cases.

We are said to Believe three maner of ways; viz.

• 1. We believe one God; that is, we believe that there is a God.
• 2. We believe God; that is, that God is true touching his Pro∣mises: These two ways Infidels, yea the Devils believe and tremble.
• 3. We believe in God; that is, according to those Promises to put our whole trust and hope in God.

In the Doctrine of the Church mention is made of four sorts of Faith:

• 1. Historical, when men believe the Bibles History: This saves not, James 2.19.
• 2. Temporary, when men believe onely for a time; neither doth this save.
• 3. Miraculous, proceeding from special Revelation, which is now out of use.
• 4. Justifying, this is the true faith, and this saves.

Historical Faith, being an Assent of heart to the Truth of Gods Word, is twofold:

• 1. Infused, which is wrought in us by the illightning Spirit of God, and staying it self upon his Authority, imme∣diately relying thereon.
• 2. Acquired, which is produced by the light of Reason, Dis∣course, and created Testimony: This is that which may be found in Devils.

Again, Faith is twofold; viz.

• 1. Legal, when we believe the Promises, or more specially the Threat∣nings of the Law, which we are bound to believe.
• 2. Evangelical, when we believe the Promise of the Gospel, applying it to our selves.

For the right understand∣ing of Faith, what it is, these things are chiefly re∣quisite to be known, and seriously to be considered; viz.

• 1. The principal Efficient Cause thereof, which is the Holy Ghost, Eph. 2.8.
• 2. The Instrumental Cause; that is, the Preaching of the Word, and use of the Sacraments.
• 3. The Formal Cause; that is, a certain Knowledge, and a sure and full Considence in Christ.
• 4. The Object of it; that is, whole Christ, and his Be∣nefits promised in the Word.

• 5. The Subject wherein it remaineth, of Place where it is, which is the Understanding, the Minde and Will.
• 6. The Maner how it Justifies; viz. As an Instrument.
• 7. The Actions of it, which are these principally; viz.
  • To Reconcile or Justifie.
  • To Pacifie the heart.
  • To Purifie or Sanctifie.
• 8. The Final Cause thereof, which is
  • 1. The Glory of God.
  • 2. Our Salvation.

Saving Faith comprehend∣eth these three things; viz.

• 1. Knowledge, or the right conceiving of the necessary Doctrines of true Religion, especially of those which concern Christ, our Redeemer.
• 2. Assent, when a man knowing this Doctrine, doth further approve of the same as wholesom Doctrine, and the Truth of God, di∣recting us aright unto Salvation.
• 3. Application, when we conceive in our hearts a true perswasion of Gods Mercy towards us particularly in the free pardon of all our sins, and for the Salvation of our Souls.

Or thus, In Ju∣stifying Faith these six things are necessarily re∣quired; viz.

• 1. A true understanding of Gods Word, so far as is necessary to Salvation, Rom. 10.14.
• 2. An Inward Assent and Consent unto the Word, Joh. 17.17. Rom. 7.16. Isa. 1.19.
• 3. A Profession of the Word and true Religion, not for any sinister respect, Rom. 10.9, 10.
• 4. An Approbation, Joy, Delight, Love and affecting of this Word.
• 5. A true and sound Application of Christ to our own parti∣cular selves, Heb. 10.22.
• 6. A continual Declaration of our Faith by the continual pra∣ctice of good works, Jam. 2.26.

The order which God useth in working Faith; viz.

• 1. He worketh on the understanding, enlight∣ning it by his Word, as in all Fundamental necessary Points of Christian Religion, so in these two especially:
  • 1. In the Misery of a natural man, which the Law discovereth.
  • 2. In the Remedy there∣of, which the Gospel revealeth.
• 2. He worketh on the Will, and thereon also two especial Works; viz.
  • 1. In regard of mans Misery, as to be pricked in heart, grieved in soul for sin, and wounded in conscience.
  • 2. In regard of the Remedy, to desire above all things in the world one drop of the in∣finite Mercy of God, and to give all to have Christ.

How the Holy Ghost worketh Faith; viz.

• 1. By enlightning the minde that it may understand the Word.
• 2. By moving the Will, that it may assent unto the Word once un∣derstood.
• 3. By putting an efficacy in the Law; for though the Law be fit to humble a man, yet is it no worker of Sanctification.
• 4. By shewing the excellency and riches of Christ.
• 5. By assuring us that these things are ours.

As in Faith there must be

• 1. The Understanding to apprehend Christ.
• 2. The Will to accept and lay hold on him.

So therein are these things re∣quired:

• 1. To know the Promises of Righteosness and Life Eternal by Christ.
• 2. To apply the Promise with the thing promised, which is Christ, unto our selves.

How to apply Christ truly to our selves:

• 1. Lay a Foundation of this Action; that is, in the Word, and in the Ministery of the Word.
• 2. Practice upon this Foundation; that is, to give our selves to the exercise of Faith and Repentance, which stands in Meditation of the Word and Prayer for Pardon; when this is done, God gives the sense and encrease of his Grace.

When we resolve to Take Christ, God gives us power and ability thereto; but the rejecting of Christ is the greatest sin, and none shall be so much laid to our charge at the Day of Judgement: Let these Considerations move us to Take Christ:

• 1. The Danger in not taking him.
• 2. The Benefit in taking him.
• 3. The Certainty of having him.

The things which must concur in the Will to re∣ceive & take Christ; viz.

• 1. There must not be Error Personae; this excludes ignorant men, that take not Christ indeed, but in their own fancy.
• 2. There must be the right Form of taking him, as a renouncing of all things else: This must be observed, Christ must be taken onely and alone.
• 3. There must be a compleat Will concurring to this Action, which excludes all wishers and woulders.
• 4. There must be a deliberate Will, which excludes those that onely in a good mood would take Christ.
• 5. The Will must be true and free, excluding servile Fear, in perillous Necessities, or at times of Death, &c.

It is the Righteous∣ness of Faith by w^ch alone men can be sa∣ved now in the time of the Gospel; which Position may be o∣pened by the An∣swers made to these six Questions; viz.

• 1. How this Righteousness of God saves? Ans. As Adams Un∣righteousness condemns.
• 2. How it is offered to us? Ans. By free gift as the Father gives his Land.
• 3. To whom it is offered? Ans. To all that will accept it.
• 4. Ʋpon what Qualifications? Ans. None as proexistent.
• 5. How it is made ours? Ans. By Faith applying it to our selves.
• 6. What is re∣quired of us when we have it? Ans.
  • 1. To love Christ.
  • 2. To Repent.
  • 3. To part with all for him.
  • 4. To suffer for him.
  • 5. To do for him.

The reasons why the Righteous∣ness of God is ours by Gift; viz.

• 1. That no man might boast in himself, but he that rejoyceth may rejoyce in the Lord.
• 2. That men may learn to depend upon God for it, who will have no man challenge it as due, for it is a meer Grace, Rom. 4.16.
• 3. That it might be sure to all the Seed, even to Gentile as well as to Jew.

There is a double consi∣deration to be had of Faith; viz.

• 1. As it works; As a Quality: and so it hath nothing to do with Justification.
• 2. As it Receives; As an Instrument: So it justifies, and that not by altering the nature of sin; that is, by making sin to be no sin, but by taking away the efficacy of sin, that it doth not condemn us: Da∣niels Lyons were Lyons still, though God at that time took their fierceness from them; and so was it with Pauls Viper.

Faiths dou∣ble Act:

• 1. The Direct Act of Faith, by which we apprehend and take Christ.
• 2. The Reflect Act, by which we know and are assured that we have apprehended and taken Christ.

Faith hath also this dou∣ble Quality:

• 1. To lay hold of Christ offered.
• 2. To empty a man of all things else whatsoever; especially
  • 1. Of all opinion of Righteousness in himself.
  • 2. Of all opinion of strength and abi∣lity to help himself.

Faith ad∣mits De∣grees in four re∣spects; viz.

• 1. In Perswasion, That Christ is offered, that he is ours, that he is given by God the Father.
• 2. In regard of the difficulty and hardness of the things to be believed.
• 3. In regard of the Extent of it, when there are more things revealed to us.
• 4. In regard of the Proof; and here as the Evidence of Sanctification is more, so is the Assurance.

Opinion is but an Assent to the Truth, with a fear lest the contrary may be true: So that Faith and Opinion differ in these three things:

• 1. In the Object, which is something in its own nature uncertain: but Faith pitcheth upon the Word of God, which is in its own nature infallible, and can∣not deceive.
• 2. In the working; Opinion being a matter of Specu∣lation, and no more, Faith a matter of Practice: but that is not all.
• 3. In overcoming Doubts; for Opinion goeth no far∣ther, but stays in a Doubt, but Faith proceeds to full Assurance.

To be rooted and grounded in Faith, is, To have the first ground right, and so to pro∣ceed from one to another: As thus,

• 1. Stedfastly to believe the Scriptures in general.
• 2. All the Promises, therein contained, in parti∣cular.
• 3. To apply and appropriate them to our selves just∣ly, and upon good ground.

No man knoweth what Justi∣fying Faith is, but he that hath it: whose true Properties are these;

• 1. He being convicted thereof in his Conscience, knoweth, that whatsoever things are spoken in the Scriptures, are true and Di∣vine.
• 2. He findeth himself bound to believe them.
• 3. He is certain, That through Christs Satisfaction he is received of God into favor, and is endowed with the Holy Ghost, and is by him regenerated and directed.
• 4. He applyeth to himself all those things concluding that they belong unto him.
• 5. He rejoyceth in the present Blessings which he hath, but most of all in the certain and perfect Salvation to come: And this is that peace of Conscience which passeth all Understanding.
• 6. He hath a Will to obey the Doctrine of the Prophets and Apostles, without any exception, in doing or suffering whatsoever is therein commanded.
• 7. He is certain that his Faith, though it be in this life imperfect and languishing, and often very much eclipsed, yet being builded upon the Promise of God, which is unchangeable, doth never altogether fail or dye.

Faith is said to work four ways; viz. Towards

• 1. God, by a quiet and peaceable Conscience, grounded on Gods love, Rom. 5.1.
• 2. Our Neighbor, by mutual concord, especially in matters of Re∣ligion, Acts 1.14.
• 3. Our selves, by Patience with joy and thankfulness in Afflictions, Rom. 5.3, 4.
• 4. The Devil and the World, by victory over their Assaults and Temptations, 2 Joh. 5.4, 5. 1 Pet. 5.8, 9.

The work of Faith towards God:

• 1. Peace in Conscience, from our Reconciliation with God, Rom. 5.1.
• 2. Love towards God and Christ, Luke 7.47.
• 3. Hope of the Glory of the Sons of God in the world to come, and joy in troubles, Rom. 5.3.
• 4. Boldness to speak unto God, grounded on a sure confidence in him, Eph. 3.12.
• 5. A Confession of the Truth, 2 Cor. 4.13. Rom. 10.10.
• 6. Obedience to God, Rom. 1.5. for which Abraham is chronicled as the Father of the Faithful.
• 7. A Perseverance and Constancy in the Truth of Christ, Joh. 6.68. And a commending of our Souls to God, Acts 7.59.

The work of Faith towards our neighbors:

• 1. A knitting of the mindes of men one towards another, Acts 1.14.
• 2. It extendeth Brotherly love even to our Enemies, 1 Tim. 1.6.

The work of Faith towards our selves; viz.

• 1. It makes us entertain with joy and thankfulness Gods loving Cha∣stisements, Rom. 5.3, 4.
• 2. A Resting upon his Providence and Promises for Blessings Temporal and Spiritual, Mat. 6.25.
• 3. It affects our hearts with comfort, strengthning them against all troubles, Joh. 14.1.
• 4. It worketh in us a hatred of sin and of our former ways with shame and grief, Joh. 12.46.

A thing may be said, not to be done of Faith, three ways; viz.

• 1. Conscientia Dubitante, when a thing is done with a doubting or unresolved Conscience, as in those that are weak in know∣ledge.
• 2. Conscientia Errante, thus the Mass-Priest sinneth in saying Mass, though in his Conscience he think it the Ordinance of God.
• 3. Conscientia Repugnante, though upon Error and false judge∣ment of the Conscience, it is in the doer a sin: Thus an Anaba∣ptist that holds it unlawful to Swear, sinneth if he take an Oath.

In what sense Faith is called Effectual:

• 1. When it does its proper Office or Function, namely, To Take Christ.
• 2. When it is true, real and substantial, when it is opposed to vain Faith.
• 3. When it is an operative, lively, stirring, and a fruitful Faith.
• 4. When it goes thorough with the work in hand; that is, when it Sanctifieth the heart throughout in respect of parts, and throughout in regard of time, when it brings a man to the end of his Salvation, when it carries a man through all impediments, when it leaps over all difficulties; a growing, pervailing, over∣coming Faith.

Wherein the Effectualness of Faith con∣sists; viz.

• 1. In being well built; that is, when the preparation is sound and full by Humiliation.
• 2. When a man believes the Promises on sure infallible grounds, and sees them distinctly.
• 3. When the Will takes Christ out of love to him, not his; not out of fear, nor out of mistake.
• 4. When it turns not onely the Will, but all the Affections: when it turns the whole man, when it shoots it self into life and pra∣ctice.

The Causes of Uneffe∣ctual Faith; viz.

• 1. The Taking of Christ upon misinformation, without due conside∣ration.
• 2. The Taking Christ out of fear, not out of true love to him; as men in sickness.
• 3. The taking Christ for the love of the good things by him, not of his person.
• 4. Want of Humiliation that should go before it.
• 5. Because Faith is not grounded aright: when men falsly take to them∣selves a perswasion of the Remission of their sins upon an uncertain and wrong ground.

The Reasons why God ac∣cepts no Faith but such as is Effectual:

• 1. Because otherwise it is not Faith, for it is dead.
• 2. Other Faith hath no Love, which condition is required.
• 3. Other Faith the Devils have, for they believe and tremble.
• 4. Else it works no Mortification, for we must deny our selves.
• 5. Else Christ should lose the end of his coming into the world.
• 6. Because good Works are the way to Salvation.

The usual means that Sa∣tan doth labor with to weaken, shake & cut down the Faith of Gods children; viz.

• 1. By suggesting to the childe of God a consideration of the flourishing state of the wicked, how imperiously and prosperously they domineer and revel it in the world, whilest himself lies trampled on by their In∣solencies, Oppressions, and Prophane Censures: But this the childe of God may repulse, by considering and understanding with David, the end of these men, how suddenly they are destroyed, perish, and come to a fearful end.
• 2. He curiously observes all seasons and advantages, therefore if he findes us cast down with some sad and heavy accident, he presently afresh represents unto the view of our Consciences, the many and great sins of our unregeneration in their foulest shape, to cause new unnecessary doubtings, distrusts and fears, to loosen the hold of our Faith: But this the childe of God must repel, by reflecting on his All-sufficient Savior.
• 3. When the heart of a godly man is sweetly refreshing it self with an Assurance of his future happiness, and eternal enjoyment of endless joys in Heaven, Satan labors to cast into his minde even some thoughts of impossibility of the performance of the Promises of Salvation, and of the attainment of that excellent weight of glory. But this the childe of God must resolutely repel by the power of Prayer, knowing that God who hath promised, is Omnipotent, and able to perform; Faithful and true, and will perform.
• 4. If Satan by the violence of some temptation, be able to hale us again into some gross sin, to which we were principally obnoxious before our Calling, then from thence he draws and enforces upon us discomfort∣able and Faith-killing Conclusions, and presently infers upon such re∣lapses, that we have deceived our own Souls, that our Holiness is but Hypocrisie, our Faith but Temporary, and our Conversion but Coun∣terfeit: But this the childe of God must overcome by speedy, renew∣ed sound Repentance.

The two main pillars which sup∣port our Faith in the recovery of Grace:

• 1. One without us; which is the Author of Grace, even God, in whom the same Cause which first moved him to bestow the Graces of his Spirit on a man, still remaineth to move him to renew his Spirit, and that is even his own free mercy and goodness.
• 2. The other within us; that is, the Seed of Grace, which is not cor∣ruptible, but incorruptible, 1 Pet. 1.23. called The seed of God, 1 Joh. 3.9. which is the holy Sanctifying Spirit of God; and com∣pared by Christ to a Springing well, whence flow Rivers of water of Life, Joh. 7.38, 39. whereby Supply and Repair of Grace, if it fail by reason of infirmities, may be made, renewed and recovered through Repentance.

How Faith and Hope dif∣fer:

• 1. Faith embraces the present benefits of God, and his Will towards us; Hope embraces the effects and fruits which are to come of this pre∣sent and perpetual Will of God.
• 2. Faith is that which maketh those things to be which are hoped for, and which sheweth those things which are not seen: but Hope that is seen, is not Hope: for how can a man hope for that which he seeth?

Wherein Faith & Hope a∣gree, viz.

• 1. In the Author and Worker of them both, which is Gods Holy Spirit: For as Faith is a fruit of the Spirit, Gal. 5.22. so we abound in Hope through the power of the Holy Ghost, Rom. 15.13.
• 2. In the common matter; for both of them are saving and sanctifying Graces: As we are saved by Faith, Eph. 2.8. so also by Hope, Rom. 8.24. And as by Faith the heart is purified, Acts 15.9. so he that hath Hope purgeth himself, 1 Joh. 3.3.
• 3. In the Ground of them; both being grounded on the Promises of God.
• 4. In the Properties of Assurance and Patience, Heb. 6.11. & 10.22.
• 5. In Continuance, which is onely till they have brought us to the posses∣sion of the Inheritance promised, 1 Cor. 13.13. in which respect Love, which continueth even in Heaven, is preferred before them both.
• 6. In many excellent Effects; as, A clear and quiet Conscience, An utter denyal of a mans self, A casting himself wholly on Gods grace, A pa∣tient bearing of Crosses, and perseverance unto the end.

The childe of God may not doubt of his Salvation for these Reasons:

• 1. Because it favoreth the Opinion of the Papists against the Truth.
• 2. The doubting of Salvation wracks the Conscience by a servile and slavish fear.
• 3. Because it doth quench the motions of the Spirit and all good∣ness.
• 4. It taketh away our Patience in Troubles, and willingness to un∣dergo them.
• 5. He that doubteth hereof, bewrays his ignorance of Gods Word, and his unbelief.

A man may & ought to be certain of his Salvation from these Arguments:

• 1. From the Example of Job, Job 19.95.
• 2. From the words of Paul, 2 Cor. 5.1. Rom. 8.14.
• 3. It was Pauls own perswasion of himself, Rom. 8.38.
• 4. The Spirit is the Earnest of our Inheritance, Eph. 1.14.
• 5. He that believeth shall be saved, Mark 26.16. Joh. 3.16.

We may be assured that we are the children of God by these five infallible Signs:

• 1. By the Testimony of Gods Spirit.
• 2. By a stedfast Faith in Gods Promises.
• 3. By a daily dying unto sin.
• 4. By a profitable keeping of Gods VVord.
• 5. By a careful observation of all Gods Commandments.

We may be assured that we have the Spirit of God dwel∣ling in us, if we finde and feel in our selves

• 1. A more love and desire to good things then to evil, and a loathing and hatred of all sin, because it is sin.
• 2. The fruits of the Spirit, as Love, Joy, Peace, Long-suf∣fering, Goodness, Gentleness, Faithfulness, Meekness, Tem∣perance, Sobriety, Chastity, Holiness, Uprightness, and such like.

Two ways to encrease Assurance; viz.

• 1. By the Promises, the sure Word, on which Faith is built.
• 2. By the fruits of Sanctification in our selves: Now when we finde these languishing, we should go to the first, and the other will be encreased by it.

We offend about this Assurance three ways; viz.

• 1. By doubting of our Salvation, as the Papists teach others to do.
• 2. By Infidelity, not being throughly perswaded of the goodness of God, nor believing his Promises.
• 3. By grounding our Hope upon our own unworthiness, sins, in∣firmities, and so not upon God.

Six Considerations to help Faith in comforting the soul; viz.

• 1. God justifies the ungodly.
• 2. Christ is made Righteousness to us.
• 3. The Pardon is general.
• 4. God takes delight in shewing Mercy.
• 5. His Mercy is Infinite.
• 6. Christ came to pardon the greatest sins.

Certain Instances of Faith gui∣ding a man in difficult cases:

• 1. In confessing of Christ; as in many of the chief Rulers, Joh. 12.12.
• 2. In praise with men; as in Paul.
• 3. In case of Profit; as it should have been in Saul touching the fat Cattel; and in Balaam, Judas, Gehazi, Achan, &c.
• 4. In case of Safety and Danger; as in Saul and the Philistims, and in Joram, Jer. 42. & 43.
• 5. In great Fears; as in Stephen and Paul.
• 6. In Pleasures; as in Moses when he left Pharaohs Court.
• 7. In case of Provision for Posterity.
• 8. In matters of daily imployment.

The Titles given to true Faith; viz.

• 1. It is called the Faith of the Elect, Tit. 1.1. for none but the Elect have it, and all the Elect have it at one time or another: when once they have it, they never utterly and totally lose it.
• 2. It is called Saving Faith, because it bringeth us to Salvation, Eph. 2.8.
• 3. It is called Justifying Faith, because it is that means or Instrument which Gods Spirit worketh in us, whereby we apply unto our selves Jesus Christ, in and by whom we are justified, Rom. 3.28.
• 4. It is called Sanctifying Faith, because by it God purifieth our hearts, Acts 15.9.

How far the sense of Faith may be lost in men:

• 1. It may be so covered over and smothered, as it may not be discerned, they may for a time have no Assurance of it.
• 2. All the joy and comfort of it (wherewith they were formerly up∣held) may be clean taken away, and they even faint for want of it.
• 3. No fruits thereof may appear, they may be as Trees in winter: little conscience of any duty, dull in hearing Gods Word, cold in Prayer, nothing remaining but a formal Profession, if that.
• 4. Their Consciences may prove a very Rack, a grievous Torture and Torment unto them.
• 5. They may think it is like to be recovered with a wet finger, with a light sigh, or a groan: but they may call, cry, and roar again and again, before they be heard.

• 6. And when they recover it, it may be they shall never attain to that measure which once they had; or if to that measure of the thing it self, yet not of the joy and comfort of it: They may carry the grief of this their Fall to their graves.

The dif∣ference between Faith and Presum∣ption; viz.

• 1. Faith driveth a man out of himself, and casts himself wholly on Christ: Presumption makes him boast of himself, and makes him self-conceited.
• 2. Faith resteth on a sure ground, even Gods Word: Presumption relieth onely on a mans surmise and meer conjecture.
• 3. Faith is joyned with the use of the means: Presumption not onely carelesly neglecteth, but arrogantly contemneth all means.
• 4. Faith is wrought by degrees; as first by Knowledge, then by Grief, after by desire: Presumption is a sudden apprehension of the minde.
• 5. Faith makes a man work out his Salvation with a holy jealousie, yea with fear and trembling: Presumption is over-bold.
• 6. Faith makes a man depart from all iniquity, and keep a clear Con∣science: Presumption is accompanied with much pollution.
• 7. Faith is most sure in time of Tryal, then the strength of it is most ma∣nifested: Presumption maketh greatest flourish when there is least danger.
• 8. Faith continueth unto the end, and never quite falleth away: Pre∣sumption is subject to decay totally and finally.

Motives to labor for, and to grow in Faith:

• 1. Without it whatsoever we do is sin, Rom. 14.23.
• 2. We cannot please God in any one action without Faith, Heb. 11.6.
• 3. We cannot hear Gods Word with profit, except we have Faith, Heb. 11.6.
• 4. We cannot Pray without this Faith, Jam. 1.6.
• 5. We cannot Receive the Benefit of the Lords Supper without it.
• 6. We cannot be saved without it, Mark 16.16.
• 7. We must grow in Faith, because we need more strength daily, and daily meet with greater Assaults.
• 8. We shall hereby grow in joy, and gain the favor and love of God the more.
• 9. We shall the more prevail in Prayer.
• 10. By growing in Faith we shal bring the more glory to God.

The means of getting Faith, are twofold:

• 1. Outward, which are either such as both work and strengthen Faith, as the Word of God; or onely such as strengthen it, as the Sa∣craments.
• 2. Inward (or rather the Cause) which is the Sanctifying Spirit of God, who softneth, quickneth, openeth our hearts, making them to bring forth the blessed fruit of faith, 2 Cor. 4.13. 1 Cor. 2.4, 5.

The way to ob∣tain and encrease Faith; viz.

• 1. To be vigilant Hearers, and to continue Hearers of Gods Word, Rom. 10.17.
• 2. To labor for a good Conscience, and to keep it when we have it, 1 Tim. 1.19.
• 3. Godly, effectual and fervent Prayer to God for it, Luke 17.5.
• 4. The worthy receiving of the Sacrament of the Lords Supper, which though it doth not confer Faith ex opere operato, yet it confirms and strengthens it, 1 Cor. 11.25, 26.
• 5. That to our uttermost power we use and well imploy that ability what∣soever it be, that we have by nature or by special gift.
• 6. That we resist not any motion of Gods Spirit, like the rebellious Jews, nor put off from us the Promises of the Gospel, as if they belonged not to us, and think our selves unworthy of eternal life.

The true desire of the heart after Christ, which work∣eth Faith, may be known:

• 1. By the Cause, which is the Gospel, and nothing but it can do it, because by it alone is Christ revealed and offered.
• 2. By the Order, which followeth upon grief for sin, and despair of succor in our selves or others.
• 3. By the Quality, for it is an hearty and true desire, an inward de∣sire of the Soul, and also a vehement and earnest desire, greater then the desire of any other thing can be.
• 4. By the Fruits, as a conscionable care in using, and fervent Prayer for blessing the means of Faith.
• 5. By the Continuance of it, which raiseth up, and preserveth an ap∣petite after Christ, even after we have tasted him.

The Fruits, Effects & Signs of Effe∣ctual Faith:

• 1. It purifies the heart, and sanctifies the person, therefore Faith and Re∣pentance are put together; a purged and sanctified heart, renewed in Soul and Body, Acts 15.9.
• 2. The Spirit of Prayer.
• 3. Peace in the heart, that which passeth all understanding, Peace of Con∣science, or Joy resting on God, Rom. 5.1.
• 4. To hold out in cleaving to Christ; Constancy and perseverance in Christ unto the end, Jude 20.21.
• 5. The Concomitants of it, which are Love, Hope, Joy, Humility.
• 6. The justifying of us before God.
• 7. Our whole Conversion which followeth Faith, and beginneth at the same time with Faith.
• 8. The fruits of Conversion and Repentance, even good works.
• 9. Increase of Spiritual and Corporal gifts.
• 10. Justification, Regeneration, and all the benefits purchased by the blood of Christ.
• 11. It is an effect of Election, none have it but the Elect, Acts 13.48. Tit. 1.1.
• 12. The continual working of it, for true Faith is never idle, Gal. 5.6.
• 13. Hearing of the Word with joy, and practising it, Joh. 10.27.
• 14. A striving against Doubt, Distrust, Despair of Gods Mercy, if we have not attained a full perswasion: And this is acceptable to God, Isa. 42.3.

The principal effects of Faith whereby it may be best proved, may be drawn to these two Heads:

• 1. A quiet Con∣science, whence proceedeth
  • 1. A holy Security of minde, having peace with God, resteth secure for Salvation.
  • 2. A Spiritual Joy of heart, in regard of the be∣nefit of Faith, 1 Pet. 1.8.
• 2. A clear Conscience; that is, a faithful endeavor to approve our selves unto God, by doing what is acceptable, and avoiding what is offensive to his most excellent Majesty: The ground of this clear Conscience, is Love, for a sense of Gods Love worketh love to God; and it is always accompanied with a pure heart, 1 Tim. 1.5. 2 Cor. 1.12.

These two things are especially Requisite as Helps to Faith:

• 1. A faithful Remembrance of Gods Pro∣mises.
• 2. A right Application of them.

For the right ap∣plication of Gods Promi∣ses, three things are to be obser∣ved; viz.

• 1. The matter contai∣ned in them:
  • 1. General, concerning supply of all good things, and deli∣verance from all evil, Gen. 3.15. & 22.18. Rom. 8.28. 1 Cor. 3.22.
  • 2. Particular, fit for our particular estates and needs, and they concern
    • 1. This life, & therin
      • 1. Tempo∣ral things, as
        • 1. To Supply things needful.
        • 2. To Remove things hurtful.
      • 2. Spiritual things, Jer. 31.33, &c. Luke 11.13.
    • 2. The life to come, for which heavenly and glorious things are promised, Luke 23.43. 1 Cor. 15.22. Phil. 3.21. Mat. 25.34.
• 2. The kinde or qua∣lity of them; viz.
  • 1. Absolute; which God hath simply and absolutely determined to accomplish even as they are propounded: so all saving and sanctifying Graces, being absolutely necessary to Salva∣tion, are promised to all Gods children, 1 Cor. 1.5. and eter∣nal life, Joh. 10.28.
  • 2. Conditional; which are no farther pro∣mised, then God in his wisdom seeth to be most for his own glory and his chil∣drens good; and are no otherwise to be prayed for by us: Thus conditionally are promised
    • 1. All Temporal Blessings, which La∣zarus an holy man wanted, Luke 16.20.
    • 2. Freedom from all Crosses and troubles: what Saint hath not had his part in some of them?
    • 3. Freedom from all Temptations; as our Head was tempted, so have his members been from time to time.
    • 4. Less principal Graces, which are called Restraining Graces: These the Spirit distributeth severally, 1 Cor. 12.8. Not all to every one; some to one, some to another.
    • 5. The measure of sanctifying Gra∣ces; for though every Saint hath every saving Grace in him, yet have they not all a like measure; some have a greater, and some a less.
• 3. The maner of pro∣pound∣ing them
  • 1. Expresly declared; and they are either
    • Generally propounded to all: Or
    • Particularly applyed to some particular persons.
  • 2. By consequence imployed in the
    • Examples
    • Prayers
    of Saints
    • 1. By those Blessings which they have en∣joyed.
    • 2. By those which they have prayed for in Faith, and obtained.

Our laboring to strengthen Faith, is of much use to us, especially these three ways,

• 1. In getting Assurance of Pardon after some sin is committed.
• 2. In Conflicts with strong Lusts.
• 3. In want of Spiritual Graces.

The use of Faith in Prosperity; viz.

• 1. It maketh us acknowledge, That it is the Lord who hath so disposed our estate.
• 2. It maketh us rest upon God for the time to come, that all shall go well with us: for Faith hath eyes, whereby it doth after a maner see that to be true which yet it seeth not accomplished.

Faith hath also a double use in Adversi∣ty; viz.

• 1. It upholdeth us in the present distress, when else we know not what to do.
• 2. It maketh us patiently wait for deliverance, Hos. 6.1, 2. for God having promised to give a good issue, Faith resteth upon it, even as it were now and already accomplished.

The Vices repugnant unto Faith, and forbid∣den in this first Com∣mandment; viz.

• 1. Unbelief, which assenteth not to such Doctrine as is heard and known concerning God.
• 2. Doubtfulness, which neither stedfastly assenteth to it, nor altogether gainsays it.
• 3. Distrust, which applyeth not unto it self the knowledge which it hath of God and his Promises; and doth through fear of Gods for∣saking us surcease the doing of that it should do.
• 4. A Dissembling or Hypocritical Faith.
• 5. Temporary Faith, or a Revolting from Faith.
• 6. A Tempting of God, stubbornly and proudly provoking him to anger.
• 7. Carnal Security, without thinking of God, his Will, or our own miserable estate under sin.

Faith doth the Sun in's Zenith far out-shine, Inflames with Love, and makes us all divine; Cancels our Debts, makes all our Reck'nings ev'n, Takes wing at Christ, and flies us up to Heav'n; Lifts us above the World, and does advance Hope 'yond Hope, and rests us in Assurance: Which first sucks life from Faith, returns back then The sap much stronger to the Root agen. He that hath Faith hath Heav'n, onely does stay To take a Death and Cross or two in's way.

§. 3. Of Humility.

HUmiliation is the fruit of Faith, and the first effect whereby Faith, which lies hid in the heart, doth appear: And in the very instant, when a sinner begins truly in heart and conscience to humble himself before God, he is then entred into the state of Salvation. Now if a man finde himself hard-hearted, and of a dead Spirit, so as he cannot humble himself as he ought or as he would, such persons, if they humble themselves, must be content with that Grace which they have received; for if thou be truly and unfainedly grieved for this, That thou canst not be grieved, thy Humiliation will be accepted: And though it may be thou art more humbled, and hast a greater grief for an earthly loss then for thy committed sins, yet mayest thou even then be truly humbled and grieved for thy sins too; because the one is a bodily, natural and sensible loss, and the other a supernatural, insensible and spiri∣tual: Now sensible things do more affect and urge the minde then the other. The heart of man cannot be lifted up in Assurance of Gods favor, to the apprehension of heavenly things, unless it be first abased by true Humiliation, brought to nothing in it self. To this must be added Faith; for in the practice of a Christian life, the duties of Humiliation and Faith cannot be severed: Till the heart be throughly by Humiliation prepared, by being broken with the sight of sins and Gods wrath, Christ and the Gospel is preached to it in vain; and though some drink in the Truth of the Gospel with their Education, yet such usually hold not out without also sound Humiliation. Thus by the Spirit of Elias, is meant a sharp Ministery, to shew men their sins, that they may be throughly humbled and prepared; else they will never take Christ so as to keep close to him, for without sound Humilia∣tion,

sin is not accounted the greatest evil, nor Christ the greatest good: We can∣not love Christ, till upon the consideration of our sins, we are humbled for them, and are become poor in Spirit, and then the Lord regards us highly, and will raise us up; but the want of sorrow for sin, is a greater Argument of the want of love to Christ, then the sin it self.

Now Humiliation is not required as a Qualification, antecedent and precedent to the pardon of our sins, for no Tears of ours can give Satisfaction; beside, Judas the Reprobate had it: but it is required as that, without which we will not come to Christ. Now the taking of Christ, is nothing else but what we call Faith, and Faith is nothing else, but when these two things concur, That God the Fa∣ther will give his Son, and freely offers Righteousness, and we receive this Righ∣teousness, taking Christ for our Husband, our King and our Lord. And when we are truly entred into the state of this Humiliation, we shall not fail of that Humility required in this Commandment; for we shall then acknowledge all those good things which are in us, and done by us, not to come from any worthiness or abi∣lity of our own, but from the free goodness of God: we shall then by the acknow∣ledging of Gods Divine Majesty, and our infirmity and unworthiness, subject and submit our selves unto God, to give the glory of all good things, which are in us, to him alone: We shall then truly fear God, We shall then acknowledge and bewail our own defects and vices: we shall not then covet any higher place or condition: we shall not then trust in our own gifts, but in the help and assistance of God: we shall then hold our selves contented with our own Vocation and Calling: we shall not then despise others in comparison of our selves, neither let or hinder them in the discharging of their duty, but acknowledge that others also are and may be made profitable Instruments of Gods glory, and therefore give place and honor to them: we shall not then attribute to our selves things above our force and power: we shall not then affect any one excellency above others: neither shall we then murmure against God, if we fail of our hope, or if we be despised, but in all things ascribe the praise of Wisdom and Justice unto God. Let no man therefore presume above that which is written: For who hath separated thee? or what hast thou that thou hast not received? 1 Cor. 4.6. God resisteth the proud, but giveth grace to the humble, 1 Pet. 5.5. Whosoever shall humble himself as this little childe, the same is the greatest in the king∣dom of Heaven, Mat. 18.4. And this is that Humility required in this Command∣ment, and him in whom it is, the Lord will exalt in due time, 1 Pet. 5.5.

The Vices repagnant to Humility; viz.

• 1. Pride and Arrogancy, which is, to ascribe our gifts not unto God, but to our own ability, and therefore to stand in admiration of our selves and gifts; not to acknowledge our wants or bewail our defects; to be ever aspiring to some higher place or calling; to attribute to our selves those things which we have not; to overlook our poor Brethren; to be guilty indeed of all those Vices from which the humble man was even now said to be free.
• 2. A feigned Modesty or Humility, which is a double Pride; and it is, to hunt after the praise and commendation of Humility, by denying of those things outwardly, which yet a man doth in his minde attribute unto himself, either truly or falsely, and by refusing of that honor which he desireth above the peace of a good Conscience, and covertly laboreth to compass.

Going to take a Survey of my Sins, I heard a voyce which sadly said Who brings Help to my wounded Soul? And having cry'd At least a heart-full of Tears, Faith apply'd A precious Soveraign Salve: but said, It came from far, cost dear, and therefore praid He would esteem it highly: Then me thought He somewhat else in dust and ashes sought, What it should be, I ask'd Hope who stood by, And Love reply'd it was Humility.

§. 4. Of Patience.

PAtience is the knowledge and acknowledging of Gods Majesty, Wisdom, Justice, Power and Goodness, resolving through a confidence in Gods Promises, and so in hope of Gods assistance and deliverance, to obey God in suffering those evils and afflictions which he sendeth on us, and willeth us to suffer, and herein not to mur∣mure against God, or do any thing against his Commandments, but by this know∣ledge and full perswasion of Gods good will and pleasure herein, To comfort our selves in our distress, and to Pray in Faith, and Wait in Hope for his deliverance. Humility and Patience belong unto this first Commandment, not onely because they are parts of that internal obedience which God requireth immediately to be per∣formed unto him; but also because they follow and accompany the true Knowledge, Confidence, Love, and Fear of God, as necessary effects of the same: For in cases of Distress, of Persecution and Affliction, we must not live by feeling, but by Faith, for Afflictions are Pledges and Tokens of our Adoption, if we make the right use of them, Heb. 12.7. And when God defers deliverance, he doth it upon great and weighty causes and considerations best known unto himself; for in his Wisdom he hath set down certain and unchangeable Times for the accomplishment and issue of all things that are: And indeed there is a necessity of having this godly vertue of Patience, for we need many afflictions, because the corruptions of the heart are of diverse sorts, and we need long afflictions, because sin is very natural, yet there may be good in that evil we suffer, and in the worst dangers there is somewhat that makes the godly trust in God, that keeps them up from sinking. A sound Spirit will bear any Affliction, and therein is a Christian happy, for God loves us tenderly in Affli∣ction: whence the difference between the Saints and others in the same Afflictions, is, That though the same Afflictions befal both, yet God hath respect to his in it, not to the others, Jer. 24. The wicked, though prospering, yet stand in slippery places; the godly, though afflicted, are built on the Rock Christ. To prosper in sin, is the miserablest condition in the world, for when the wicked are not interrupted in their course, God hath a purpose to destroy them, as Hophni and Phineas: Prosperity hurts evil men, yea, and as much as Affliction doth good to the godly. Evil men may prosper, and good men be crossed many times, not prospering in their business, and that in those things which they do according to Gods Will, as in the success of Pauls Ministery at Macedonia, and the Disciples jeopardy on the water, though they were there on Christs command.

Thus the Lord dealeth promiscuously with good and bad in outward things, that we may not know where to have him in his ways and actions, which are past finding out: therefore we must not judge by Gods outward proceeding, till he hath finished the work, nor murmure at his Providence, or prove impatient under the smart of any Affliction whatsoever: For the Afflictions of the godly are not punishments, and satisfaction for their sins, but onely fatherly chastisements, and the Cross, whereby they are brought to Humility. To the wicked they are indeed a punishment, which is either Destruction or Torment, inflicted by the order of Justice on the person guilty of sin: And this is proper unto the Reprobate, because it is inflicted on them to this end, That Gods Justice may be satisfied: for the Law bindeth all men either to Obedience or to Punishment. Now the wicked despairing of the Mercy of God, murmure at his Justice, and are even mad with impatience, when his inflicting Scourge is on them: but the godly kiss his Rod, and in patience possess their Souls, resting on the Promises of God. This is that which sets them at liberty in the dun∣geon, makes them run the paths of Gods Commandments even when Irons manacle them, makes them go chearfully to the Faggot, and embrace the Flame, makes them smile at the frowns of their Persecutors, and in an holy patience makes them as it were anticipate Death, by dying to all impatience, that when it comes indeed, they

may be said rather to be changed, then dye. And indeed, this one Consideration, How that those that persecute the Saints here, would undoubtedly persecute Christ himself, were he now upon Earth, is sufficient of it self to support the Spirits of any that now are or may be under Persecution; beside the consideration that God will as undoubtedly deliver his to his glory and their advantage, as he permits Perse∣cution to befal them.

We have need of Pa∣tience, for these two Reasons:

• 1. Because there are so many Mockers and Scoffers at our Profession, Luke 21.17.
• 2. Because the Object of our Hope is of things invisible, Rom. 8.25.

The Signs or Proper∣ties of Pa∣tience:

• 1. A heart resolved to abide whatsoever is laid upon us, whether it be for sin or for tryal.
• 2. When we suffering, and suffering much, do yet never cease to love the Lord who striketh us.
• 3. Humility, and humbling our selves under his blows and strokes laid upon us.
• 4. Chearfulness and Joy in Suffering: when we are so far from mur∣muring under it, that we rejoyce in it.

Patience must have her perfect work, James 1.4. which work is said to be perfect in these three re∣spects; viz.

• 1. In respect of the Condition; it must be true, hearty and sound, not feigned and counterfeit, Luke 21.19.
• 2. In respect of the Extent; it must reach to all maner of Crosses, heavy and light, inward and outward, at home and abroad, whether they come from the Devil, or any of his wicked In∣struments, or from God himself, and his own hand, of what kinde, quality, quantity soever they be, 2 Cor. 6.4.
• 3. In respect of the Continuance; it must endure unto the end, not onely unto the end of that Affliction which lieth upon us, but also to the end of our life: so as we must both patiently bear the present, and also prepare our selves for future Crosses, Mat. 10.22.

Necessary it is that Pati∣ence have this perfect work in us, and that for these Rea∣sons; viz.

• 1. The Crosses whereunto we are subject, are not troubles in shew and appearance onely, but such as pierce both Body and Soul: Therefore counterfeit Patience will stand us in no stead.
• 2. The Number of Tryals whereunto we may be brought, is uncer∣tain: one calamity upon another, as Waves, may fall upon us, therefore the extent of our Patience need be very great.
• 3. It is Uncertain how long we shall be subject to Tryals, because the continuance of our life is uncertain; therefore there is a Ne∣cessity in it that our Patience continue unto the end: for while we are in this world, the field of the Lords Battel, the Enemy will assault us.

The good which God aymeth at and effecteth by those Troubles he inflict∣eth on his children, which should incite us to Pa∣tience:

• 1. The Preventing of some great Mischief and Evil, 2 Cor. 12.7.
• 2. The Purging out of some festering poysonsom sin, 2 Chron. 33.12.
• 3. The Upholding and keeping us safe and stedfast in the right way, Heb. 12.10, 11.
• 4. The Proof and Tryal of such Gifts and Graces as he hath bestowed on us, 1 Pet. 4.12.

The Saints must possess their Souls in Patience from the considera∣tion of those Ends which God hath in afflicting them: As

• 1. His own Glory, Joh. 9.3. 2 Cor. 12.9.
• 2. The Edification of others, Eph. 3.1.
• 3. Their own good,
  • 1. By preventing, 2 Cor. 12.7. or curing some dangerous disease, Psal. 119.67.
  • 2. To manifest the Grace of God bestowed on them, Job 1.12.
  • 3. To draw them nearer to God, Hos. 5.15.
  • 4. To make them long the more for heaven, 2 Cor. 5.2.
  • 5. To lead them by this Correction, as it were by the hand, to Repentance.
  • 6. To try and exercise their Faith, Invocation of Gods Name, Patience, &c.
  • 7. To breed in them a loathing of worldly, and a love of heavenly things.
  • 8. To shake off their over-much carefulness for outward things.
  • 9. To suppress and amend the viciousness ingrafted in their Nature.
  • 10. To save them from being condemned with the world.

So likewise doth God suffer his Church to be under the Cross, and afflict∣ed for these special Rea∣sons:

• 1. The more to manifest his Pity, Power, Providence and Truth in keep∣ing promise.
• 2. That the Members thereof, by their Afflictions, may be acquainted with their own wants and infirmities, which they would not much regard, were they freed from the Cross.
• 3. That by Affliction they may be kept from many grievous sins, into which they might otherwise fall.
• 4. That others seeing the Correction of the Church for sin, may learn thereby to hate and avoid sin.
• 5. To wean them the better from the world: Much prosperity makes us resemble the fool spoken of, Luke 12.19.
• 6. To make Heaven the more longed for while we are on earth, and the more acceptable when we come to possess it; like Victory after a tedious and dangerous Combat.
• 7. That the Church may glorifie God in a constant and couragious maintenance of the Truth unto death; for even in persecution is Gods Truth preserved against the Reason of mans Wisdom.

The Reasons of the worlds Hatred to Gods Church may be these:

• 1. The Church of God in the Ministery of the Gospel, seeks the ruine of the Devils Kingdom, who is the Prince of the World; the Devil therefore rageth and inflames the hearts of his Instruments with malice against Gods Church, that they may quite destroy it, if it were possible.
• 2. Gods Church is a peculiar people, severed from the world in their Profession, Doctrine and Conversation, and therefore the world hates them, Joh. 15.16. and this the world will do to the end thereof.

The Cross is the Affliction of the godly, but not properly a pu∣nishment, and is of four sorts; viz.

• 1. The Chastisements, for the remnants of sin in them, and often∣times for peculiar sins committed by them, that they may see their uncleanness, and repent.
• 2. The Proofs and Tryals of their Faith, Hope, Invocation, Fear of God, and Patience.
• 3. Martyrdoms, which are Testifications concerning their Do∣ctrine delivered others.
• 4. The Cross is their Ransome, even the obedience of Christ alone.

The causes of the Af∣fliction of the wicked:

• 1. The Impellent Cause is sin, because it is an evil merit, and deserveth evil.
• 2. The Principal Efficient Cause is the Justice of God, inflicting punish∣ment for sin.
• 3. The Instrumental Causes are divers, Angels and Men, both good and bad, and all other Creatures.
• 4. The Final Cause is, That the Justice of God may be satisfied.

The Causes of the Cross of the god∣ly; viz.

• 1. The Acknowledging and purging out of sin, 1 Cor. 11.32. Psa. 119.71.
• 2. The Hatred of the Devil and wicked men, Joh. 15.19. 1 Pet. 5.8.
• 3. The Tryal and Exercise of Godliness, Eccl. 34.10.
• 4. Particular Defects and Failings in the Saints, as in David and others.
• 5. The Confirmation of the Truth by their Martyrdom, Joh. 21.18.
• 6. Their glorious Delivery; that is, the Manifestation of the immeasura∣ble Wisdom, Power, Mercy, and Justice of God in their wonderful de∣liverance, 1 Sam. 2.6.
• 7. The making of a Conformity between the Members and Christ their Head, both in Affliction and Glory, 2 Tim. 2.12.
• 8. A Testimony and Confirmation of the Judgement and Life to come, because Gods Justice and Truth requireth that in the end it go well with the good, and ill with the bad; but this cometh not to pass in this life.

In all Chastisements how sharp soever, God is alway to be acknowledged just in laying them up∣on us:

• 1. Because his Punishments, though many times very grie∣vous, yet are alway less then our deserts and offences, Psal. 103.10.
• 2. Because our sins are the procuring Causes of all the Evils we suffer, Mic. 7.9.
• 3. Because in all his Corrections and Judgements he remem∣breth Mercy, Hab. 3.2.

The Com∣forts and Consolati∣ons which are to be opposed to Afflictions to invite us to Patience; viz.

• 1. Remission of Sins, and Reconciliation unto God in Christ, Rom. 5.1. & 8.3.
• 2. The Necessity of Obeying God, and the love which we owe him, Job 2.10. Psal. 3.9.
• 3. The worthiness of Vertue; that is, of Obedience towards God, the true Vertue, Mat. 10.37. & 16.25.
• 4. A good Conscience; the godly being assured of Remission of sins, purpose to obey God, being confident of pardon in Christ, resolve to suffer any thing.
• 5. The Final Causes thereof, as Gods glory, Psal. 119.75. Our Salva∣tion, 1 Cor. 11.32. The Salvation of others, Acts 5.
• 6. The comparing together of Ends and Events; it is better to suffer now then hereafter.
• 7. The Hope of Recompence; for the Reward is great in Heaven, Mat. 5.12.
• 8. The Example of Christ, for the Servant is not above his Master, Joh. 15.20. and of his Saints who have suffered before us.
• 9. The Certain presence and assistance of God in all cases and chances of this life, 1 Cor. 10.13. Psal. 19.15.
• 10. The final and full De∣livery, whereof are three degrees, contrary to those of punishment:
  • 1. In this life, when we have the beginning of eternal life.
  • 2. In our Bodily Death, when the Soul is carried into Abrahams bosom.
  • 3. After the Resurrection, when we shall be perfectly blessed both in Body and Soul.

The way to com∣fort our selves in trouble:

• 1. It is our duty to acknowledge Gods Mercy to be great, who might lay a heavier burthen on us.
• 2. We must with boldness come by Prayer unto the Throne of Grace, that we may put him in minde of his Mercies.
• 3. We must thereby be drawn unto Repentance, acknowledge our sins to have deserved far greater Judgements then yet we suffer, and turn unto God with all our hearts.
• 4. We must praise the goodness of God in sparing us, and not pouring out the full Vials of his wrath upon us.
• 5. We must remember, That we think not our selves hardly dealt with, taking heed that we murmure not, nor complain against God.
• 6. We must be patient, and not discouraged under the Cross.

As the hand of Gods particular Providence is in all our Afflicti∣ons these three ways:

• 1. He decreeth and fore-appointeth them.
• 2. He effecteth them.
• 3. He ordereth and disposeth them.

So his presence with us in Affliction hath these three ends or effects; viz.

• 1. To work our deliverance from the Cross, so far forth as it shall be for our good.
• 2. To temper and moderate our Afflictions.
• 3. To give us strength and power to bear his Affliction.

The fruit of Afflicti∣on; viz.

• 1. Consideration: they make men to see and consider their sins.
• 2. Humiliation: they serve to humble men in their Souls before God.
• 3. They serve to work Amendment of life.
• 4. Abnegation: they cause men to deny themselves, and relie wholly on the Mercy of God.
• 5. Invocation: they make us cry heartily and fervently unto God.
• 6. Patience: Affliction brings forth Patience, Patience Experience.
• 7. Obedience: whereof we have an Example even of Christ himself, Heb. 5.8.

Prosperity worketh in us effects contra∣ry to those of Affliction:

• 1. It maketh us proud and insolent.
• 2. It stirreth us up to serve our own wicked lusts fed by it.
• 3. It hardneth us against the affection of Mercy.
• 4. It maketh us cold, negligent, and distracted in prayer.
• 5. It provoketh us to impatience, wrath, and self-confidence.
• 6. It besots us with the love of the world and our selves, alienating our thoughts from the heavenly life.

For what causes God humbleth his servants by Afflicti∣on:

• 1. That all glory and praise may be given to him alone.
• 2. That we may put away the vain confidence which naturally is in us, and cleave to him alone.
• 3. That we may be the better fitted for Mercy, the better prepared to receive his gifts.
• 4. That we may humble our selves, pray, repent, pity others, renounce the world, and desire life Eternal.

Why the Lord sometimes defers deliverance from Affliction:

• 1. To humble us throughly, and to bring us to an utter denyal of our selves.
• 2. That we may acknowledge from whence our Deliverance comes.
• 3. To make us distrust the World, and draw our thoughts to the life to come.
• 4. To prevent greater evils and dangers, wherein we might run.

God is said to deliver us two ways:

• 1. By preservation and keeping us, that we shall not come into danger.
• 2. By freeing us from the trouble in∣to which we are faln: And this is
  • 1. By taking the misery from us.
  • 2. By takingus from the misery.

Directions to arm us with Pati∣ence, and to keep us from despi∣sing Gods corrections:

• 1. In all Afflictions look as David did, 2 Sam. 16.10. unto him that smiteth, and know that they come not by chance, but by Gods wise-disposing Providence, and that purposely to breed in us true remorse.
• 2. Consider that the Lord can adde Cross to Cross, till he pull down our proud stomacks, break our stiff necks, and bring us to utter confusion; yea, that his Wrath is as his Greatness, Infinite.
• 3. Take notice of the Judgements which other men, by despising the Lords corrections, bring upon themselves.
• 4. Make use of the least Cross, and begin speedily to humble thy self, if thy heart begin to be touched, suffer it not to be presently hardned again, but more and more humble thy self.

Directions to keep us from fainting under the Cross:

• 1. We must not cast both eyes on our selves and our own weakness, and the weight of the Crosses that lie upon us, but lift up one unto God and unto his goodness, and consider how ready he is to succor in all time of need.
• 2. Call to minde his manifold Promises, both those which respect his gracious Assistance of us in the Tryal, and his mighty deliverance of us out of it.
• 3. Remember Examples of former times, how he never oppressed them that patiently endured his corrections.

The benefit the Saints have by their peace with God in case of Affli∣ction:

• 1. It keepeth many Judgements from us, which fall upon the wicked, yea which otherwise would fall on us: for the Threatnings of God are made against such as hate God and are hated of him.
• 2. It alters the nature of all Troubles which befal us, the sting is pul∣led out, the curse is removed, they are not vindictive for revenge, but rather medicinal for physick.
• 3. By it we are assisted and supported in all to the great admiration of others.
• 4. By reason thereof we obtain at length full freedom from all Trou∣bles and Crosses, according to Gods many faithful Promises made to his children, Psal. 34.19. Prov. 11.8. 1 Cor. 10.13.

The Promise of Comfort in Affliction is accom∣plished four ways:

• 1. When God tempers and allays the Sorrows and Afflictions of them that mourn, according to the measure of their strength, 1 Cor. 10.13.
• 2. When God removes the grief with the causes thereof; thus he comforted Manasseh, 2 Chron. 33.13, 14.
• 3. When God gives inward comfort to the heart and conscience by his Word and Spirit, Rom. 5.3.
• 4. When God by death puts an end to all miseries, bringing our Souls to eternal life. Thus Lazarus was comforted.

Motives to Pa∣tience:

• 1. We must know, That as all Affliction is from God, so he will be with us, and have care over us under the Cross: for he is present with his Servants in their Afflictions.
• 2. This meditation must enter into our Souls, and never depart from us, that God will turn all our sorrows and sufferings unto the best, and that every Affliction upon the Servants of God, hath some special goodness in it.

• 3. We must consider what we have deserved, and how we may justly be pu∣nished, not onely in that maner, but in a greater measure.
• 4. We are made to suffer here, that we might not suffer elswhere.
• 5. It is the Will of God that we should suffer, to which we must willingly obey, and humbly submit our selves, Phil. 1.29. For all Afflictions come to pass not by accident, chance or fortune, but by the special Providence of God, who hath commanded Obedience.
• 6. We must consider that the party distressed hath partners in the Cross, That God will assist us in the patient bearing of them, That God promiseth a blessed issue, That by means of them Prosperity is made more pleasant and delectable.
• 7. That the Lord vouchsafeth us the Honor to be Martyrs, Witnesses of his Truth, made like unto Christ himself; yea, that while we are made par∣takers of Christs sufferings, the Spirit of God resteth upon us, wherewith we are marvellously comforted, 1 Pet. 4.14.
• 8. We must look upward to our reward, which is great in heaven, Mat. 5.12.

The lets or hin∣drances of pati∣ence, viz.

• 1. Self-love, the very bane and poyson of all good and holy desires.
• 2. The desire of Revenge, that indeed which belongs not to us.
• 3. Infidelity, when we cast off all confidence in God, who maintaineth the lot of all those that trust in and depend upon him.
• 4. The want of premeditation and consideration how we may continue and go through all adversity, without starting back in any kinde from our profession.

Means to procure Pa∣tience:

• 1. To pray to God for it, for he is the Author of it, Rom. 15.5.
• 2. Constantly to profess the Gospel, to hear the Word and practise it, Rev. 3.10.
• 3. We must labor for the Spirit of God, which may work patience in us, for it is a fruit of the Spirit, Gal. 5.22.

The Vices repugnant to Patience; viz.

• 1. Impatience, which is through the not knowing and distrust of Gods Wisdom, Providence, Justice and Goodness, not to be willing to obey God in suffering, but through grief to fret against him, not expecting or desiring any help or de∣liverance from him, but by yielding unto grief, to be thereby solicited unto Despair.
• 2. Temerity or Rashness, which is through foolishness, not knowing or not considering the dangers, our own calling, or the Will of God, through a con∣fidence in our selves to adventure on dangers without need or necessity.
• 3. Too light regard of Crosses, Prov. 3.11. So some despise them as matters not much to be regarded, not looking to God who smiteth. This is commonly caused either by stupidity of minde, or stubbornness of will; such endure many troubles, but receive no good by any: Into this fall the wicked sort.
• 4. Too great fear of such Crosses as God layeth on men, Heb. 12.5. Thus others faint and sink under the burthen of them, as if they were unsupportable, not to be endured, fixing their eyes too fast upon the Justice and Wrath of God. Into this Extreme fall the weaker sort, yea many of the dear Saints and Ser∣vants of God, Psal. 6.6.

Wouldst thou be Fire-proof in the midst of Flame, Or burn a Martyr, yet not feel the same? In Chains more free then Kings on Thrones wouldst be, Fetter'd and manacled to Liberty, So great a pleasure done thee by thy pains, Thou mayst be bound, as by, so to thy Chains? Thrive by the Cross, and have Affliction prove No Scourge of Justice, but the Rod of Love? If so, put on this Armor of Defence, This never-Conquer'd Vertue, PATIENCE.

§. 5. Of Hope.

HOpe is an infallible and most comfortable expectation of all the Promises made by God unto the Faithful for Christs sake, and so of an allaiment of pre∣sent afflictions, and of a final deliverance from the same; and lastly, an earnest looking for all those blessings necessary to salvation, according to the good will and pleasure of God. This Hope springeth from Faith, for he that is certain of the pre∣sent will of God towards him, that is assured of his grace and favor, hath also cer∣tain and assured promises of the time to come; For God is unchangeable, yea, and the gifts and calling of God are without repentance. Now when we believe on true, sound, and undeceiveable grounds that Christ is ours, that heaven is ours, that our sins are pardoned, and that we are the Adopted sons of God; then comes in Hope, and that passionately expecteth that which is to come; yea, though Persecution, Fire, Sword, Famine, Pestilence, Bondage, and thousands of other crosses and calamities involve us to eclipse our Faith, this Hope holds us above the Waves, makes us danger-proof, roots us unanchorable, and at length brings us safe to our expected haven.

The diverse Acceptation of Hope in Scripture:

• 1. For the thing hoped for, Tit. 2.13. Eph. 1.18.
• 2. It signifies the person we hope in, Psal. 46.1.
• 3. It is taken for the Object of our hope, which is onely good things to come, Col. 1.5.
• 4. For the certainty of future glory, Rom. 5.4, 5.
• 5. It is taken for a Theological vertue by which we hope, 1 Cor. 13.13.

Hope is two∣fold:

• 1. Coun∣terfeit; as
  • 1. Such as Papists have, grounded upon their own Merits, not on God.
  • 2. Deceitful, such as ignorant Christians on their Death-beds pre∣sume to have.
  • 3. Of those who put their hope in men, wealth, &c. or partly in these, partly in God.
• 2. True, sound and saving, which is the gift of God wrought in our hearts by his Spirit, that we being perswaded by Faith of Gods Goodness, Truth, Fidelity and Power, do wait with patience for the fulfilling of his Pro∣mises, especially that main Promise of Salvation in the life to come.

The grounds of Hope are the full perswasion of

• 1. The good∣ness of God, which is
  • 1. General, to all, to just and unjust, Psal. 145.9.
  • 1. Special, whereby in a more special man∣er he is good to the faithful, which is
    • 1. Unchangeable, Rom. 11.29.
    • 2. Invincible; the Devil nor his Instruments cannot hinder it.
    • 3. Everlasting; because it never fadeth, but endureth for ever.
• 2. The Truth of God, which is consi∣dered
  • 1. In God himself 3 ways:
    • 1. In his Essence, by which he is truly Existent.
    • 2. In Quality, by which all spoken of him in Scripture is most true.
    • 3. In Operation, by which all his works are agreeable to his Nature, most truly good, void of all falshood, Rev. 15.3. Psal. 111.7.
  • 2. In his Word, which is most pure and holy as himself, it is Truth it self, Joh. 17.17. For it is
    • 1. The Word of God who is Truth it self.
    • 2. It containeth no falshood, onely that which is true.
    • 3. It is a special means to bring us to the knowledge of the Truth.
• 3. The fidelity and faithfulness of God, Psal. 89.34.28. Tit. 1.9.
• 4. The Power and Omnipotency of God, being able to perform his Promise, Rom. 4.21.

To the right maner of the ex∣ercise of Hope, is re∣quired

• 1. Patience towards God and man, Luke 21.19. Heb. 10.36.
• 2. Assurance; it is Faith and Hope's nature to be certain: we must hope assuredly for the Promise. Thus Abraham, Rom. 4.20.21.
• 3. Earnestness; which is a fervent desire of the Soul, looking and ear∣nestly expecting the day of Christ, and the accomplishment of the Promise.
• 4. Chearfulness; which is an inward rejoycing in the heart, proceed∣ing from the perswasion of participation of Celestial glory in the world to come.
• 5. Continuance and perseverance, even in the midst of the most dan∣gerous and comfortless Afflictions, Isa. 26.4.

Our Hope must be sted∣fast, immove∣able and con∣tinual, for these Reasons:

• 1. Because the Malice of the Wicked, the Temptations of Satan, the Scoffs in the World, and the Corruption of our Nature, are continually seeking our destruction, 1 Pet. 5.8, 9.
• 2. Because the Lord hath given us the Victory over Sin, Death and Hell, through our Lord Jesus Christ, 1 Cor. 15.17, 18.
• 3. Because the Promise is made to none but those that endure and hold out unto the end, Mat. 24.13.
• 4. Because unless our hope be constant, we are none of Gods chil∣dren, none of his Spiritual Temple, neither doth God dwell in our hearts by his Spirit, Heb. 3.6.

Hope is the Hel∣met of Salvation, 1 Thess. 5.8. which is thus applied to Hope for these Reasons:

• 1. Because Salvation is the main end of our Hope, that which above all other things we wait for: when we come to the possession of it, then hath Hope her end and period.
• 2. Because it is a special means of attaining to Salvation: we are saved by Hope, Rom. 2.24. This is that Cord whereby we hold fast to all Gods Promises, which will not be let go until we enjoy Salvation.
• 3. Because it herein differs from the Hope of Worldlings, which reacheth no further then to the things of this life: therefore when they dye, their hope perisheth, Prov. 11.17.

The two spe∣cial and princi∣pal Properties of Hope; viz.

• 1. Assurance, in regard whereof Hope maketh not ashamed, Rom. 5.5. Disappointeth not; therefore it is worthily termed The Anchor of the Soul both sure and stedfast, Heb. 6.19.
• 2. Patience, for if we hope for that we see not, we do with pa∣tience wait for the accomplishment of it, Rom. 8.25. 1 Thess. 1.3.

Some men have neither Faith, Hope nor Fear, as

• 1. Atheists, that have some vain Hope, but no Fear.
• 2. Devils and desperate men, that have some Fear, but no Hope.
• 3. Presumptuous men, who have but a shadow of Faith.

How Hope is gotten preserv'd and well used:

• 1. It is gotten by the same means that Faith is: for it is the Daughter of Faith. The means which beget Faith, do immediately hereupon be∣get Hope.
• 2. It is pre∣serv'd
  • 1. By a due consideration and full perswasion of Gods Promises: As
    • 1. His Free-grace.
    • 2. His Infinite Power.
    • 3. His Infallible Truth.
    • 4. His Unsearchable Wisdom.
  • 2. By a faithful Remembrance of Gods former dealings, spe∣cially with our selves, whereof we have two notable Exam∣ples, one of Jacob, Gen. 32.10. the other of David, 1 Sam. 17.37.

• 3. It is well used
  • 1. By casting the Anchor of Hope on a sure ground, Heb. 6.19. which is Gods Promise revealed in his Word.
  • 2. By fast fixing it on that sure ground; that is, when his Promises are stedfastly believed.
  • 3. By often setting and fixing it anew, by oft renewing the hold; that is, by meditating again and again in those Promises, which we have known and believed, and oft calling to minde Gods former benefits, and performance of his Promises.

Hope is very necessary in these four re∣spects:

• 1. In regard of the time which God hath set down for the accomplish∣ment of his Promises, which time is oft both unknown and long dated; though the time be of God certainly determined; so as it cannot be prevented, Joh. 7.30. nor shall be over-passed, Heb. 2.3. yet it is not al∣ways made known unto us, Mat. 13.32. Acts 1.7.
• 2. In regard of those many troubles and perplexities which do fall out betwixt the making and accomplishing of Gods Promises. Israel may be a sad witness hereof, ere they enjoyed the promised Canaan.
• 3. In regard of the Scoffs and Reproaches of the wicked, as when the accomplishment of the Promises is deferred, 2 Pet. 3.4. also in time of Affliction, Psal. 42.10. and in the extremity of Affliction, Psa. 3.2.
• 4. In regard of our own weakness: for we are very prone by Nature to think, That God remembers not his Promises, especially if he delay their accomplishment, or bring us to any straights, and seem to hide his face.

God draw∣eth the Will to Take Christ, and so the Mind to Hope in the Promi∣ses, by these 3 means; viz.

• 1. By being perswaded what the miserable condition of man is, that is not yet come to Christ, that is not yet in him, nor partaker of his Benefits.
• 2. By the good that we shall get by it.
• 3. That he shall not lose his labor if he do attempt it: Now Faith onely applies the Promises with boldness; but we are not affected with Spiritual Priviledges, because we look on them with a ge∣neral eye, as matters of fancy and speculation, because we see no such thing, we have no feeling of them. And the Promises of God are always to be understood with an Exception of the Cross of the godly, and of the punishments and chastisements of such as depart from God and Sin, or with a condition of perseverance in Faith and godliness.

When thou seest that thou hast put thy Seal to the Truth, that thou believest the Promi∣ses, and hopest in them, then consider whe∣ther God hath put his Seal to thee. Now we must know that there is a double Seal:

• 1. Secret; that is, the Secret Wit∣ness that God gives to every mans heart, as a Privy-Seal that God sets on it.
• 2. A more Open one, in life and con∣versation, whereby he enables us to depart from iniquity, 2 Tim. 2.29.

Hope and Faith differ

• 1. In their Order: Faith is first, for it bringeth forth Hope; Faith is the ground of things hoped for, Heb. 11.1.
• 2. In the kinde of Object: Faith is of things past, Heb. 11.3. and pre∣sent, Joh. 20.19. Hope, onely of things to come.
• 3. In their Nature: Faith believeth the very Truth of Gods Promises, and sealeth that God is true; Hope waiteth till God manifest and accomplish his Truth.

In like maner Hope and Pre∣sumption differ: Now Presumpti∣on may be these four ways:

• 1. When men live in their sins without Faith and Repentance, pre∣suming of the Mercy of God; and because God is merciful, they take occasion to sin more freely.
• 2. When men perswade themselves they hope in God, when in∣deed they do not; perswading themselves upon no ground, That they live in expectation of the life to come, being desti∣tute of saving Knowledge, Faith and Repentance.
• 3. When men live in sin, thinking afterwards to convert them∣selves when they list.
• 4. When men presuming too much on their own power and strength, even after Conversion, think they stand so fast they cannot fall.

The Signs of found Hope:

• 1. A purging of our selves to resemble God in purity, 1 Joh. 3.3.
• 2. True filial fear of God, Psal. 147.11.
• 3. A weaning our selves from the most desireable outward things of this life: and that for these Reasons; viz.
  • 1. They cannot possibly fill the unlimited de∣sire of the Soul.
  • 2. They cannot secure the Conscience, distres∣sed with the apprehension of the Wrath of God, or prevent his Judgements.
  • 3. They cannot stretch themselves unto Eter∣nity.
• 4. A Rejoycing for the Salvation in the last day, and in this Joy a De∣light in the means, as the Word and Sacraments, Prayer, good and godly men, &c.

Motives to labor for true Hope; viz.

• 1. The Commandment of God, and the Admonition to Hope so fre∣quently multiplied in the holy Scripture, Psal. 42.5. & 43.5. & 37.34, 7. & 27.14.
• 2. The Excellency of Hope, for God himself is called The God of Hope, Rom. 15.13. it is also called Blessed Hope, Tit. 2.13.
• 3. The Profit of this Grace of Hope; as Piety, 1 Joh. 3.3. Comfort in affliction, Phil. 1.21, 23. Blessedness, Psal. 146.5.
• 4. The Necessity of it, for without it we Christians were of all men the most miserable, 1 Cor. 15.19.

The means to attain unto Hope viz.

• 1. Diligent and fervent prayer to God, Eph. 1.18.
• 2. We must labor for a full perswasion of the Goodness, Truth, Fide∣lity, and Power of God towards us, Rom. 15.13.
• 3. We must labor to have a true experience of Gods love and favor to∣wards us, 1 Sam. 17.31 unto 51.
• 4. We must put upon us the whole Armor of God, Eph. 6.11, 12, &c.
• 5. We must be often conversant in Reading, Hearing, Conferring and Meditating on the Scripture, Rom. 5.4.

The Vices repugnant to Hope, and forbid∣den in this Command∣ment; viz.

• 1. Despair, which is to esteem our sins to be greater then the merit of the Son of God, and to refuse the Mercy of God offered in his Son the Mediator; and therefore not to look for those Blessings which are promised unto the godly, but to be tormented with an horrible sense and feeling of Gods wrath, and with a fear of being hereafter cast away into everlasting pains, and to stand in horror of God, and to hate him as if he were cruel.
• 2. A Doubting of the Blessings to come, which are expressed in the Word, as of everlasting life, and of final perseverance. This Doubtfulness neither stedfastly assenteth to the Doctrine of God, nor altogether gainsays it, but being floating and wavering, hath a weak inclination, now to one part, and now to another.

• 3. Carnal Security, which is, To live without thinking of God or his Will, or of our own infirmity and dangers, and without acknow∣ledging or bewailing of our sins, and without the fear of God, and yet to promise unto our selves an indempnity from the anger of God, and from punishment without Faith or Repentance.

Suppose the World a Sea, on whose uneven Tempestuous Waves sails Man that's bound for Heaven; Whose Ʋnderstanding at the Rudder stands, To dictate to the Will what she commands Th'Affections, who Ʋsurper-like do sway, Command and Rule that Power they should obay; Whereby the Vessel oft miscarries, and The Fraught of Graces swallowed in the sand. When Romes Euroclidons from Hell are sent, Faith's shipwrack'd, 'less Hopes Anchor doth prevent.

§. 6. Of Love.

THe Love of God is a most upright affection of the Minde, by which God is loved for himself, and our Neighbor for God: which Love is grounded on Gods love to us, 1 Joh. 4.19. Indeed Love is nothing else but a disposition of the Will, whereby it cleaves or makes forward to some good that is agreeable to it self; yea, all the Affections are nothing else but the diverse motions and turnings of the Will. Now Love is that act of the Will, whereby it turns it self to a thing; as Hatred is that whereby it turns it self from a thing: And the object of Love is somewhat that is good, not that is True, or that is Beautiful, for this is onely the object of the intuitive understanding: So that to love the Lord, is not onely required, That we be perswaded that he is well-affected to us, That he is willing to receive us, but also that we look on him as one that is suitable and agreeable to us: And indeed, that is the main, the other will follow easily. Hence men may have a perswasion of their sins forgiveness, and yet want true Faith, for that which begets not Love is not Faith: Now a man may have that perswasion of Christ, yet not love Christ (as a Prisoner may of the Judge, yet not love the Judge) for love comes from some suitableness, some agreeableness between the parties: but when a man is humbled, and looks on Christ, and again is perswaded that Christ looks on him, and that Christ will take him; when this is done, then a man receives Christ by Faith, and from this Faith issues this Love.

These two great radical Vertues, Faith and Love, are the two Pillars, as it were, upon which the Fabrick of our Salvation is built: for nothing makes us the Sons of God, but such Faith as is accompanied with Love and good Works: It is Gods pleasure to save us in this maner, that it may be of grace. To love any man be∣cause he is a Christian and a childe of God, is a sensible and certain note that he is partaker of the true Love of God in Christ: And it is much easier to love Holiness in the Saints then in God himself, because he is far remote from us, and they amongst us are visibly seen; therefore unless we finde our hearts inwardly moved to love them, yea with a natural affection as it were, we but pretend to love God. Love is a commanding Affection, yea Love and Hatred are as it were the great Lords and Masters that divide the Affections between them. Now the Reason why we hate God naturally, is by reason of that opposition and contrariety which is between God and every Man by Nature: for all Love comes from similitude and agreeable∣ness; therefore this sinful Nature of ours must be broken in pieces and subdued,

again new-molded and framed, before it can ever be fit to love God. Hence it is that any natural man that hath the most impure heart, may, to escape Hell and get Heaven, do all the works the Papists require, and for the same end that they require them, but to do it out of love to God, that is a thing no Hypocrite can reach to; and therefore the giving a cup of cold water proceeding from Love, is a better work then a Martyrdom, the giving ones body to be burned, and all that he hath to feed the poor, if it come not from Love; yea, then all this coming not from Love, is to God more acceptable, the very will of doing the least good, though the deed be never done, so the Will arise from this affection of Love: But when a man loves not, he breaks the whole Law; for as Love is the keeping of the whole Law, so the want of Love is the breach of the whole Law.

Now true love looks first to Christs person, next to the Promises and benefits we have by him: And this love to God doth not so restrain us, but we may love the Creature also; yet so, that if this Love to the Creature doth over-ballance, or any away lessen our love to God by the inordinateness of it to the Creature, then is it an adulterous love: Nor doth it restrain our liberty, for he that gives his heart to God, hath as much liberty as he that followeth his lusts; all the difference is, the one is an unjust owner, the other the Lord hath made the steward of his own heart, so that he hath it as before, onely now he doth use it at Gods appointment, before it was at his own.

What it is to love God:

• 1. To acknowledge God to be exceeding good, bountiful and merciful, not onely in himself, but also in us and towards us, and that therefore he doth imploy his Power, Wisdom, Justice, Mercy and Goodness to our Salvation, and so through the acknowledging of this his infinite goodness towards us to love God, as that we more covet and desire our conjoyning and conformity with him, and the execution of his Will, then all other things whatsoever.
• 2. To leave and relinquish all things, rather then to be bereaved of his communion and fellowship, or to offend him in any thing; and to be ready to part with all other things which we love, for his sake, and to care for nothing more then how we may do things acceptable and grateful to him.

There are five kindes of Love; viz.

• 1. Love of Piety, when we desire the preservation of any thing.
• 2. A Love of Concupisence; that is, to love a thing meerly for our use.
• 3. A Love of Complacency; so the Master loves a towardly Schollar.
• 4. A Love of Friendship; that is, a Reciprocation of affection.
• 5. A Love of Dependance; that is, to love one on whom all good depends, so we are said to Love God, yea with the three last kindes of Love.

Love is threefold

• 1. Natural, wherewith we love our selves, children, wealth, &c.
• 2. Sinful, that carries natural love the wrong way to love sinful things.
• 3. Spiritual, which sets limits to this Natural love, yea elevates it, and makes it an holy love.

Love to God is twofold:

• 1. General or Natural, which is in every one by Nature: Thus the wicked love God, as he is Summum Bonum, and doing good to all touching outward affairs. This is not true Love.
• 2. Special, when a man upon true evidences perswading himself of Gods Love to himself, in particular, doth upon this sensible feeling and perceiving of Gods goodness, return unto God all his Heart, all his Soul, all his Stength, in Love and Thankful∣ness.

The right order of Love:

• 1. God in the first place must be loved, for that is the cause of love to our Neighbor.
• 2. We must love in Man onely those things which are to be loved, not those things which are to be abhorred.
• 3. We must not love those more or less who are equally to be loved, nor those equally who are more or less to be loved.
• 4. We must love the Creator for himself, but the Creature for Gods sake.

The right order of Love, as touching the degrees thereof:

• 1. We must love those that belong to the Church in general, before a private Member thereof.
• 2. Those of the houshold of Faith, before those which are not, for they are Sons with us, as well by Adoption as Creation.
• 3. Those to whom we are bound by any bond of duty, nearer to us then other men.
• 4. Not strangers so much as acquaintance, not enemies so much as friends.
• 5. For equals, we must proportion our affection to them more or less, as they are more or less profitable to the Church of God.

The love of God is wrought in us two ways:

• 1. By breaking our Nature in pieces as it were; that is, by Humiliation and the Law.
• 2. By moulding it anew, which is done by Faith and the Go∣spel.

A man may al∣so be assured of his love to God 2 ways:

• 1. By his conformity to him in Holiness; not in equality and per∣fection, but in similitude and conformity.
• 2. By the weaning of his affection from the things of this world, so far forth as they are severed from the Fear and Love of God.

The Rea∣sons why he that loves not Christ, shall not be saved:

• 1. Because there is a Curse on him and a woe due to him, for to serve God, and not to love him, is but Hypocrisie, which is to do the outward action, without the inward sincerity; that is, with∣out Love.
• 2. Because he breaks the Evangelical Law; now he that breaks the Law hath a curse due to him.
• 3. Because he is an Adulterer; now in the Law of God an Adulterer ought to dye, and he that loves not the Lord is an Adulterer; that is, he is false to the Lord that should be his husband, and loves somewhat else.
• 4. Because he slights and rejects the Lords gracious offer.

The Disposition of all those that love God, is, To have their hearts after Gods own heart; and this is proper to the Saints: And the way to know whether our hearts be so or not, is by doing these two things; viz.

• 1. By hating what God hates; for our actions are effects of our affections.
• 2. By loving those that fear the Lord, and hating those that are enemies to him.

The difference between the love of God and fear of God; viz.

• 1. The love of God ariseth from a Knowledge of Gods goodness: The fear of God ariseth from a Knowledge of Gods Justice, and of his Power to punish sins, and of that Right which he hath over all Creatures.
• 2. Love pursueth good, as God, and our conjunction with him; but Fear flieth evil, or the displeasure and wrath of God, and our separation from him.

The right maner of love to God:

• 1. It must be with all the heart; that is, the whole stream of our affe∣ctions, desires, intentions and endeavors.
• 2. It must be with all our might; that is, according to the Talent that God in any kinde hath given us.
• 3. It must be with the whole man, with all the faculties and powers both of soul and body, Deut. 6.5.
• 4. We must love God above all; that is, incomparably above all; abso∣lutely for himself, and all good things for his sake, Mat. 10.17.
• 5. We must be rooted and grounded in love; that is, not by fits and starts, but to be permanent in love.
• 6. It must be diligent and operative, not an idle and negligent love.
• 7. It must be free, without constraint; sound, not in hypocrisie; total, without division; continual, without end.

Why we must love the Lord above all:

• 1. Because he is most Excellent, and the most amiable of all.
• 2. Otherwise we love him not as God.
• 3. Else we should not love him constantly.
• 4. Because he hath done for us more then all.
• 5. Because he is the uttermost end of all Natures.

The way to be rooted in Love, is,

• 1. To be rooted and grounded in Faith.
• 2. To pitch our love on Christs person, not to love him for by∣respects.

Wherein our love must be di∣ligent:

• 1. In preparing for Christs coming.
• 2. In adorning and beautifying the Soul for the approach of her Lover.
• 3. In keeping his Commandments.

God dealeth not hardly with us in re∣quiring love, and that for these Reasons:

• 1. It is that which every one may do.
• 2. He might have required far harder things.
• 3. It is for our own benefit.

The effect of love in the heart:

• 1. It makes the heart to cleave unto God, and to be well pleased with him simply for himself.
• 2. It moves the heart to seek by all means possible to have true worship with God in Christ.

The signs of our love to God:

• 1. Obedience both Active and Passive to Gods Commandments, Joh. 14.15.
• 2. A careful hearing, conscionable keeping, continual meditating, and effectual practising of Gods Word, Joh. 14.23.
• 3. A true love towards our Brethren, 1 Joh. 4.20. & 5.1.

The signs of hatred of God; viz.

• 1. If we desire that he were not, that there were no God to call us to Accompt.
• 2. If we look on him as upon a Judge onely, and not also as a loving Father.
• 3. When we look on God and his ways as contrary to our hearts.
• 4. If we love any thing, as Wealth and Pleasure, more then God.

The Tryals of our love to God in Christ:

• 1. By the quickness and activeness of the heart after Christ.
• 2. By the Affections, as grief when he is absent, joy when he is present.
• 3. By hating sin, and loving the Saints.
• 4. By doing for his sake, yea matters of greatest difficulty.
• 5. By the Bounty, as to part with Credit, Liberty, yea all for Christ.
• 6. By walking with the Lord; that is, by observing his dealing to us, and ours to him again.

• 7. By the Diligence of our love, by the pains we take for his glory.
• 8. By our Desire of the present enjoyment of the thing beloved, with∣out deferring.
• 9. By the Wages thereof, for love desires no wages but the thing loved; so that he that loves the Lord indeed, would serve him for his own sake, were there no Reward here, nor Heaven hereafter: for Love is its own wages.
• 10. By its Constraining us to please God: for if we love the Lord, it will put such necessity upon us to please him, to obey him in all things, to do what he requires, whatsoever is for his advantage, that we can∣not chuse but do it, 2 Cor. 5.

The Tryal of the Bounty of our love:

• 1. When it crosseth Advantages to our selves.
• 2. When it crosseth Self-love, for every man hath some particular Temptation.
• 3. When it is done chearfully and willingly, not grudgingly and nig∣gardly.

Tryals of our love to holy men:

• 1. To love all the Saints; to love all grace, all holiness in all the Saints.
• 2. To love none but the Saints with the love of Complacency; in∣deed the love of Pity reaches to all Mankinde.
• 3. To love them as they excel in grace, in holiness, as they are more strict, &c.
• 4. By delighting in their Company, and by the fruits of love to them.

The Pro∣perties of Love men∣tioned in the Holy Scripture, whereby we may ex∣amine whe∣ther we have true love or no:

• 1. Love is Bountiful, 1 Cor. 13. God observeth what his service doth cost us.
• 2. Love is contented with nothing but love again; the sanctified are not content with Mercy without Grace.
• 3. Love desireth the second coming of Christ, 2 Tim. 4.8. It loves his Appearance here also in the beauty and purity of his Ordinances.
• 4. Love delighteth to be always speaking of the party loved: Do we make the Lord Jesus our Discourse?
• 5. Love will do much, and suffer much, and both willingly for the party beloved.
• 6. Love is like Fire, in four respects:
  • 1. It is Active, it will set all thy faculties awork for Gods service.
  • 2. It is Quick, it will not delay from day to day what God requires of thee.
  • 3. It is Vehement, it will bestow the height of your in∣tentions about holy things.
  • 4. It is Powerful, it overcomes all impediments, still aspi∣ring towards Heaven.
• 7. Love commandeth all the Affections: especially
  • Anger, when impediments cross us: This is Zeal.
  • Fear, to tremble at Gods Word, at his Judge∣ments.
• 8. Love doth things freely, and not looks for an exact Recompence; which is manifest in these two things:
  • 1. It will not limit it self in Duties.
  • 2. It will not indent with God for Reward.
• 9. Love to God hateth sin; many are angry with sin, but hate it not.
• 10. Love loveth the Saints of God, for they are his Image, differing onely in degrees.

The sincerity of our love to the Lord, may be known these two ways:

• 1. By our even carriage towards him, not sometimes for him and sometimes for our lusts.
• 2. By our constant carriage, by our continuance and holding out in his service; yet daily infirmities break not the Covenant, so long as our hearts are sincere, and we take not another hus∣band; that is, love not any lust more then Christ.

Reasons or Mo∣tives per∣swasive to love the Lord; viz.

• 1. The Commandment of God; The Exhortations of the Prophets and Apostles, Deut. 6.5. Mat. 22.37. Mark 12.30.
• 2. The Examples of the holy men of God, Prophets, Apostles, Martyrs, &c. as Abraham, Gen. 12. Josh. 23. Peter, Joh. 21.
• 3. The Excellency of it, for it knitteth and bindeth all other Vertues to∣gether; yea, he that loves is in God, and God in him.
• 4. The Profit of it: for all things work together for the best, to those that love God, Rom. 8.28.
• 5. The Necessity of it: for without love, all other Vertues and rare Per∣fections profit us nothing, 1 Cor. 13.
• 6. It sets a Price on all we do, be it never so small, be it but a Cup of cold water given in love.
• 7. We lose not by this love, which is contrary to all other loves even in that.
• 8. The Lord is Worthy of our love: for all Excellency is in God, and he is wholly delectable.
• 9. The consideration of the Greatness of God might command our love; yea, seeing this great and mighty God is a suiter to us for it.
• 10. The easie Conditions he requires of us: for he might have command∣ed us to offer our children in Sacrifice, and our bodies to be burned, in being our Soveraign Creator, and we his Creatures.
• 11. God hath planted this very Affection of Love in us for this very end; and doth he then call for more then his own?
• 12. We have engaged our selves to love the Lord, being Baptized in his Name; nay, he hath bought us too, and loves us; yea so, as he gave even himself for us: Doth not this deserve Love? O consider this, all ye Adulterers, that divorce your selves from Heaven, to be enamored with Hell and your own Damnation.

What lieth in the under∣standing between God and us that hinders Love: for Love uniteth

• 1. Temptations to Atheism.
• 2. Temptations to think that the Scriptures are not true.
• 3. Temptations to think amiss of God in any thing.
• 4. Temptations to doubt of the favor of God.

The two main Impediments of our love to Christ:

• 1. Strangeness, for it dissolveth Love, breeding Ignorance and Fear∣fulness; but a truly grounded holy Boldness, is the Parent and Nurse of Love.
• 2. Uncircumcision of heart, or worldly-mindedness, Deut. 30.6. that is, worldly Lusts, worldly Cares, worldly Desires, when they abound in the heart.

The Means to enable us to Love the Lord; viz.

• 1. Labor to know him: Beseech the Lord to shew himself to thee, for till then thou wilt never love him.
• 2. We must labor to know our selves: We must consider our sins, what we are, what hearts we have, what lives we have led.
• 3. We must labor to get the Assurance of Gods spe∣cial Love to us; the two notes whereof are these:
  • 1. The Love of our Brethren: for then we love God, and then he loves us.
  • 2. Our love of God: for whom God loves, to them he gives his grace to love him again.

• 4. Prayer, for it is a lovely Suit; and think you that if we request to love him, he will deny it us? surely no, Jam. 1.17.
• 5. A careful and diligent Hearing of Gods Word, with continual Medi∣tation on the same, whereby we attain to Faith, which inflames us with Gods love towards us, and thereby stirs up again our love to∣wards God.
• 6. We must labor earnestly that the Spirit of God may dwell in our hearts: Love is a fruit of the Spirit, Gal. 5.22.
• 7. The continual Meditation of Gods wonderful works, and of his in∣finite benefits, which by the death of his onely begotten Son, he be∣stowed so freely on us.

The love of our Neigh∣bor is said to be like unto our love to God for these Reasons:

• 1. Because that Commandment of loving our Neighbor, is opposed unto the Ceremonies.
• 2. Because the Obedience of the First Table, is the cause of the Se∣cond.
• 3. Because the breach of the Second Table, doth as well deserve eter∣nal punishments, as the breach of the First.
• 4. Because it appertaineth to the Moral Worship, which is described in the First and Second Table.
• 5. Because of the Coherence of both, for that neither can be observed without the other.
• 6. Because one is the Author of both.
• 7. Because both of them contain our whole Obedience.

The maner how we must love men; viz.

• 1. It must be as Christ hath loved us, Eph. 5.2. not in equality, but re∣semblance and conformity.
• 2. We must love our Neighbor as our selves, Mat. 22.39.
• 3. We must love them as the same Members of the same body love one another, Rom. 12.4, 5.

Our love must be conform∣able to Christs love: The ma∣ner whereof was this; viz.

• 1. Christs love was Free, without constraint, not for any Merit in us, 1 Joh. 4.19.
• 2. His love was a right and True love, he loved us not to profit or benefit himself, but onely us.
• 3. His love was Discreet, he loved our persons, not our sins, 1 Cor. 13.5, 6.
• 4. His love was Vehement, he gave himself to the death for us, 1 Joh. 3.16.
• 5. His love was Fruitful, shewing it self in the effects thereof, Jam. 2.15, 16.
• 6. His love was Constant, Joh. 13.1. True love doth never fall away, 1 Cor. 13.8.
• 7. His love was General, to the Poor as to the Rich, to his Friends, to his Foes, Mat. 5.44.

That we may know how to love our Neighbor as our selves, we must know that Self-love is twofold:

• 1. General, which is Natural Love, whereby every one seeketh his own good and preservation: This kinde of love in it self is not evil, the order thereof being rightly ob∣served.
• 2. Special, which is
  • 1. Carnal, whereby a man preferreth the benefit of his Body and Flesh, before the good of his Soul and Spirit, 2 Tim. 3.2. This is a Mo∣ther-sin.
  • 2. Spiritual, whereby a man preferreth the good of his Soul before all things in the world.

That we may know how to love our Neigh∣bors as fellow-members, we must know, That

• 1. One Member of the Humane Body doth not envy another, which hath not the same office with it, 1 Cor. 12.
• 2. One Member doth not appropriate his Office to it self, but communicateth it to the good of all.
• 3. One Member of the Body being hurt of the other, doth not revenge it self upon the other Members.
• 4. One Member suffereth with another, and rejoyceth with an∣other, Rom. 12.15.
• 5. One Member of the Body exposeth it self to danger for the defence of another.

The Proper∣ties of true love to our Brethren:

• 1. It must be in Adversity as well as Prosperity.
• 2. It must be sincere and sound, not feigned or hypocritical, Rom. 12.9.
• 3. It must be fervent, increasing inwardly, and shewing it self in the fruits thereof outwardly, 1 Pet. 4.8.
• 4. It must be constant, holding out unto the end, Heb. 13.1.
• 5. It must not be for any private by-respects.
• 6. We must love those that are our enemies and hate us, Mat. 5.46, 47.

The signs of true Chri∣stian Bro∣therly love:

• 1. If we love God unfeignedly with our hearts, and labor to keep his Commandments, 1 Joh. 5.2.
• 2. If we love without servile and slavish fear, for there is no such fear in love, 1 Joh. 4.18.
• 3. If we can forgive wrongs, forget to revenge them, and pray for them that did them, 1 Cor. 13.
• 4. If it be not onely in time of Prosperity, but when he stands in most need of our love: if it be more manifest to our Brother in his adversity then in his prosperity, Prov. 17.17.
• 5. If it be not for outward respects, but because they are the Sons of God.
• 6. If it be not outward in shew onely, but inward in the heart.

Motives per∣swasive, or Reasons to in∣force our love to our Bre∣thren:

• 1. Except we love our Brethren, we do not love God; and if not God, he not us, 1 Joh. 4.20.
• 2. Except we have this love, we know not God, for God is love, 1 Joh. 4.8.
• 3. If we love not our Brethren, we abide in death, 1 Joh. 3.14. are none of Gods children, 1 Joh. 3.10. but the Devils.
• 4. He that loveth not his Brother is a manslayer, neither shall he be saved, 1 Joh. 3.15.
• 5. Because God so commandeth us to love one another, yea on pain of eternal death, Heb. 2.2.

The Vices repugnant unto the love of God; viz.

• 1. The casting away of Gods love, or the contempt and hatred of God, which is through the alienation of our Nature from God and Gods Justice, and by reason of an inclination thereof to sin, therefore to flie and shun God, accusing and punish∣ing Sin.
• 2. Inordinate love of our selves, and of other creatures, which is to prefer our Lusts, or Pleasures, or Life, or Glory, or any other thing before God, and his Will, and Glory, and to be willing rather to neglect and offend him, then to part from those things which we love.

• 3. A feigned love of God, an hypocritical, counterfeit, or self-respect∣ing love, whereby also we may here offend: Now we cannot here ever offend in the excess, because we never love God so much as we should.

Hail, O thou lovely Grace, whose rare feature, When Faith and Hope vanish from the Creature, Shall ever Lustre forth, in Heaven be, As now of Sweetness, full of Majesty. By thee the Graces all enamell'd are, 'Mongst whom thou shin'st the Heart Attractive Star: By thee the Saints are ever so inflam'd, To be but warm th'are holily asham'd. Sweet Flame! perfume my Soul, and in thy fire Ravish'd, let me from whence thou cam'st, aspire.

§. 7. Of the Fear of God.

THe last Vertue required in this First Commandment, is the Fear of God; which being formerly touch'd, and though taken in a strict consideration, was yet found to be a great part of the Worship of God, and an infallible Sign of the true Religion: We shall therefore in this place speak a word more of it, onely in reference thereto. Now whereas it is said to be a great part of the Worship of God, it is understood chiefly and principally of the Inward Worship, which alone is properly, simply, and of it self the Worship of God; the Outward is not simply the Worship of God, but onely so far forth as it is quickned by the Inward, and grounded on it. God is a Spirit, his Worship is Spiritual. This is the Worship of the Minde, the Heart, the Conscience, the Will and Affections: for Man by all these joyntly and severally performeth Worship and Service to his Creator; and this is the Spiritual Worship of the Inward Man, the Foundation of all true Worship of God: whereas the Outward Worship is onely that, where∣by the Inward is testified outwardly by the speech and actions. The Worship of God, according to his Word, consisteth in things which God either giveth us, as his Titles and Works; or requireth of us, as Hearing his Word, Prayer, Sacraments, Vows and Swearing, in all which thou shalt fear the Lord thy God, because he is the Lord, Levit. 14.19. To which may be added Outward Adora∣tion, Confession (not ordinary or Ecclesiastical Confession, but such as is made before the Adversary) and Fasting; in all which the Fear of God, which is taken for the whole Worship of God, or for the general Obedience, according to all Gods Commandments, Prov. 1.7. This Fear, which ariseth from a know∣ledge of Gods Justice, and of his Power to punish sins, from a consideration of of that Right and Dominion which he hath over all Creatures. This Fear, which is an acknowledging of sin and the wrath of God, keeps the whole Man in a Religious Respect, a holy Dreadfulness, and in an awful Reverence of the great and mighty Majesty of Heaven and Earth, commands him to walk as in the Presence of God, that even his whole Conversation seems one undis∣continued, holy, and Religious Adoration.

The whole Wor∣ship of God may stand in these five particulars; viz.

• 1. To Fear and Love him above all.
• 2. To Believe in all his Promises without doubting.
• 3. To Call upon him in all our necessities.
• 4. To be Thankful unto him for all his Benefits, w^ch shews it self in these 2 things; viz.
  • 1. An Acknowledgement of the heart, That our Souls, and whatsoever we have is Gods, and proceedeth from his Blessing alone.
  • 2. In a Consecration of our Bodies, Souls, Lives, Callings and Labors, to the honor and service of God.
• 5. To be Obedient to all his Commandments.

The Worship of God con∣sisteth in things that are

• 1. Perpetu∣al, which are
  • 1. Confidence in God, Prov. 3.5. & 22.19. 2 Chron. 20.20. Psal. 37.3, 5.
  • 2. Love of God, Deut. 6.5. Joh. 22.5. & 25.11. Mat. 22.37.
  • 3. Reverence of God, Mat. 4.10. Heb. 12.28. Deut. 6.33. & 10.20.
• 2. Belonging to this life, as
  • 1. Hope in God, Psal. 37.7. & 62.5, 6, 7. Isa. 38.18. 1 Pet. 1.21.
  • 2. Fear of God, Deut. 4.10. & 6.2, 13. & 10.12, 20. & 14.13. Rev. 14.7.

The Heads of Inward Wor∣ship are two:

• 1. Adoration, whereby a man upon a vile and base estimation of himself, subjects himself, his Soul, to the Glory and Majesty of God.
• 2. A cleaving to God, which is by Faith, Love, Hope, and In∣ward Invocation.

Adoration is twofold:

• 1. Religious, in which Religion and godliness is exercised; wherein are these two:
  • The Intention of the Minde.
  • The outward prostrating of the Body.
• 2. Civil, which fellow-Creatures give one to the other; and this per∣taineth onely to the Second Table.

Two principal grounds of Adoration in the heart:

• 1. Abnegation or denyal of our selves, when we esteem our selves to be meer nothing.
• 2. Exaltation of Gods Majesty above all the things in the world.

In Adoration are these four Vertues; viz.

• 1. Fear, which is a great part of the Worship of God, and the comprehending Vertue of this Paragraph.
• 2. Inward Obedience of the hidden man of the heart, which standeth in these two things; viz.
  • 1. In yielding Obedience and subjection of Conscience to the Commandments, Threat∣nings and Promises of God, so as we are willing it should become bound unto them.
  • 2. When the rest of the Powers of the Soul in their place and time perform Obedi∣ence unto God.
• 3. Patience, when a man in Affliction submits his will to Gods Will, and sweetly quieting his heart therein.
• 4. Thankfulness of heart to God for all his benefits, acknowledging him to be the Fountain of every good thing.

Two things whereby the Fear of Gods Worship is distinguished from all o∣ther Fears:

• 1. It is Absolute: for by it God is reverenced absolute∣ly; that is, the fear we give to men is onely for God, but we fear God for himself.
• 2. It makes a man first of all to fear the offence of God, and then the punishment: for it is a fear of both, but of the offence in the first place.

In the Worship of God we must not be led by our own Devi∣ces, but by Gods Dire∣ction, and that for these Reasons:

• 1. God will be acknowledged to be the onely Law-giver, the King of his Church, and the onely Prophet to in∣struct it in the Will of God, Jam. 4.12.
• 2. There is a Promise of Blessing to them that serve him with a perfect heart; and there is threatning of most heavy Curses and Judgements to come upon their Souls, that worship him after the Commandments and Pre∣cepts of men, Judg. 2.12, 14, 15. 2 Chron. 26.28, 29.

Rules touch∣ing the right maner of Gods Wor∣ship:

• 1. Touching things that are to be done or not to be done, we are not to judge by the false Rule of our own carnal and corrupt Reason, but according to the sure Word of God by the Prophets and Apostles.
• 2. We must not presume to adde somewhat of our own to the Ordinances of God in his Worship, and account it too gross sim∣plicity to cleave to the bare and naked Word, and thereby make a mixture of his Religion with our own Invention.
• 3. We must make it (as indeed it is) our Duty to study to acquaint our selves with the Scriptures, Reading them with all diligence, for the Word is a Christian mans true and perfect guide, and in all doubts it is his Counsellor.

More special Rules for our Obedience to the Worship of God, as himself hath prescribed:

• 1. We must think our selves fools in the matters of God, that we may be made wise, 1 Cor. 3.18.
• 2. To account God onely wise, yea Wisdom it self.
• 3. To adde nothing to the Word of the Lord, which were to make our selves wiser then God himself.
• 4. We must think nothing small or little in Gods service; he took order for the least things in the Tabernacle, and left them not Arbitrary.

Holy things must be handled Reverently and Religiously for these Rea∣sons; viz.

• 1. Because we have to do with God in matters of Re∣ligion.
• 2. Because such as come without Reverence and due regard into his presence, do lose the fruit and bene∣fit of their coming.

The Mischiefs of a Toleration of any false Worship, where the true Worship of God is Established:

• 1. It sheweth a coldness in Gods Cause, and little or no Zeal in defacing the Monuments of Idolatry, which rob God of his honor, when he will not have his glory given to any other.
• 2. It nourisheth a Serpent in the bosom of the Church.
• 3. It causeth uncertainty of Faith and Religion, Doubt in men, specially the weaker sort, which side to ad∣here to.
• 4. It maintaineth Confusion in Gods Worship, and fostereth Schisms, Troubles, Seditions and Rebellions.
• 5. It breaketh the sweet and comfortable knot of the Uni∣ty and Amity of Brethren: it bringeth danger to the whole State, and is directly against sincere Profession, Josh. 24.19. & 2.10, 1.

The Vices repug∣nant unto the Fear of God:

• 1. Prophaneness, Carnal Security, Not to Fear God.
• 2. Servile Fear, which is to shun punishment, without Faith, without a desire of changing and amendment of life, with a despair and shunning of God, and with a separation from him.

It appears from what hath been said, That the Fear of God, be∣ing an awful re∣spect of the Di∣vine Majesty, a∣riseth either

• 1. From Faith in the Mercy and goodness of God: This is called Filial Fear; The ef∣fects whereof are these:
  • 1. A careful Endeavor to please God.
  • 2. A careful avoiding of such things as offend the Divine Majesty of God, Prov. 8.13. Job 1.1.
• 2. From Diffidence, when a mans heart doubteth of Gods Mer∣cy, and expecteth nothing but Vengeance, and the fearful wrath of God upon him for sin, whereupon nothing but horror and amazement seizeth all the faculties of his Soul. This is Servile Fear: Both which are grounded Rom. 8.15. The first was seen in Abraham, Gen. 22 12. The second in Adam, Gen. 3.10. And so the devils fear and tremble, Jam. 2.19.

The signs and Evi∣dences of him that feareth the Lord:

• 1. Where this Fear is, there is the hatred of evil, as of Pride and Ar∣rogancy, Prov. 8.13. A man that feareth the Lord, dare not do un∣justly, Gen. 42.18.
• 2. He is made pliable to Gods Will, though he were obstinate before, Acts 9.6. Isa. 6.5.
• 3. He trembleth at Gods Word, Isa. 66.2, 5. Habbak. 3.16. Amos 3.8.
• 4. He feareth not man, Mat. 10.28. Isa. 51.21. Dan. 3.
• 5. He delighteth in Gods Commandments, Psal. 112.1. Psal. 128.
• 6. He shall want no good thing, Psal. 34.9. & 112.2.

The Means to attain to this holy Fear; viz.

• 1. To renounce our own Wisdom, Prov. 3.7. Rom. 8.7. and not to be swayed by our own Reason.
• 2. To beg it of God, because it is his gift, Jer. 32.39, 40.
• 3. To meditate upon Gods Judgements against sinners, 2 Pet. 2. and also upon his Mercies, Psal. 130.4. For there is mercy with him, that he may be feared.

Wouldst serve the true God in the Truth? not part Gods Worship 'twixt Divinity and Art? Nor smother what the Spirit blows? nor strain A slavish Complement with Man? whose Brain Whets his Invention how to cut and fit God Worship to the measure of his Wit; Whose Devotion in zeal to Clergy-Pelf, Gods stead, set up the Dagon of himself: Wouldst this abhor, and in all things accord With Truth it self? Then learn to Fear the Lord.

§. 8. Of Ignorance.

HAving spoken of the Vertues required in this Commandment, we come now to the Vices therein forbidden; but because they are many (as may formerly appear in the first Paragraph of this Chapter) and this Book no Forrest but an Arbor, we shall touch, and but touch onely three of the chiefest of them; viz. Ignorance, Desperation and Pride. Ignorance, or not knowing of the true God and his Will, is, Not to know those things of God, or to doubt of them, which we ought to know by the benefit of our Creation, and by his Manifestations. In∣deed we must not, neither can we possibly know God as he is in himself, for so he is Infinite, and therefore Incomprehensible in regard of us; but we are to con∣ceive him, so as he doth reveal himself to us in his Creatures, principally in his Word.

Now as Ignorance is in it self a sin and a cause of sin; so is it in it self the pu∣nishment of sin and a cause of the punishment. This Ignorance is called, Hos. 4.6. The Mother of Destruction, though the blinde Papists proclaim her The Mother of Devotion: From this sin of Ignorance they derive their Devotion, or their Su∣perstition, or which is worse, their Idolatry: They say Ignorance is The Mother of Devotion, the Apostle says, of Idolatry, Gal. 4.8. which speaks Truth, judge. The Papists hoodwink the poor people, and tell them the knowledge of the Scriptures will cause them to erre. Christ saith, Ye erre not knowing the Scriptures, Mat. 21.19. which speaks Truth, judge. Upon Ignorance of the Scriptures, must needs follow Ignorance of Christ, for they are they that testifie of Christ, Joh. 5.39. Now Igno∣rance being in it self a most odious Vice, against which Christ will come in flaming fire to render vengeance, 2 Thess. 1.8. and a Mother sin of many other notorious ones, it is as strange to us as true in the Church of Rome, how any man that hath but the light of Nature should be so blinde, as to imagine the least light can come out of darkness; yea, when the Devil the Prince of Darkness is said to be the God of them that are blinded, 2 Cor. 4.4. Thus are they pitifully beguiled, that think the Scriptures, being a two-edged Sword, is too sharp and keen for Lay men and wo∣men, and such as have not skill in Tongues and Arts, and therefore the knowledge thereof very dangerous for them, in case they should pierce and wound their own Souls and Consciences with this Sword, as children hurt themselves with Knives; but in a secure and quiet Ignorance they may go to Hell unmolestedly, without the least check or trouble of Conscience.

Blinde Souls! not knowing that the Word of God, as it is sharp in it self, so hath an inward power to give sharpness of wit, and that unto the simple, and to the childe knowledge and discretion, Prov. 1.4. so as by the Word they may learn how to use the Word.

How dare then any thus counter-command God himself, and question his Wis∣dom, who is Wisdom it self, and hath expresly commanded the people to use what these presumptuous Worms and audacious Wretches prohibit them? Whom did Christ except, when he said to all, Search the Scriptures? Joh. 5.39. Or whom did God, when he expresly commanded that the Law should be read to all, even men, women, children and strangers? Deut 31.11, 12. This not knowing the Word of God, is the Mother of Ignorance, and that the Mother of all Impiety: If we de∣sire therefore to know God hereafter as he is, let us endeavor to know him here, as he hath revealed himself to be; for the ignorance of God in this world, will debar us of the knowledge of him in the next, and for ever exclude us from that blessed experience the Saints and Angels have of him to all Eternity.

Mans Ignorance touching God, ap∣pears in that though the minde of man knows there is a God, yet naturally man will not acknow∣ledge,

• 1. The Presence of God: for if he did, he would not with∣out remorse or sear commit those sins in Gods sight, which he is afraid and ashamed to do in the sight of men.
• 2. Gods particular Providence: for in time of Distress the Pro∣mise of Help from men will more chear him then his Hope in God, so that he trusts more in the Creature then in the Creator.
• 3. Gods Justice: for naturally man thinks, that though he sin he shall escape punishment, Deut. 26.16.
• 4. Though man knows God must be worshipped, yet naturally the Minde discerneth not of Gods right Worship, Rom. 1.21, 23. 1 Cor. 2.14.

Mans Ig∣norance of him∣self by Nature:

• 1. No man naturally knows the blindeness of his own minde; men think themselves wise, when in the things of God they are fools, Rom. 1.22.
• 2. Man cannot discern aright of his own sins, nor see the vileness of them naturally, though his Conscience oft accuse him: if he did, he would not sin as now he doth.
• 3. Man naturally doth judge amiss of his own frailty and mortality, for there is no man so aged, but thinks naturally he may live longer, and thereby deceives his own poor soul.
• 4. Natural men cannot discern aright of the end and scope of their lives; for naturally they wholly seek their own praise and their own good, in stead of Gods glory and their Brethrens good.
• 5. We cannot naturally discern of our own true happiness; for we mea∣sure it by outward things, esteeming the rich and honorable most hap∣py, and the poor most miserable, when most commonly the contrary is true.

There is a twofold Ig∣norance:

• 1. When we are ignorant of those things which we are bound to know, called Ignorance of an Evil Disposition: And this is evil properly.
• 2. When we are ignorant of those things which by the Law of God we are not bound to know: This is not sin.

The means pre∣scribed by God to expel Ignorance, must be used by us for these Rea∣sons:

• 1. That we may obey God therein, who both hath decreed ends, and ordained means to those ends, and not tempt him by contempt thereof.
• 2. That we may obtain the Blessing of Knowledge decreed for us according to his Promise, and that to our Salvation.
• 3. That we may retain a good Conscience in using the means, although the expected event do not presently follow.

Again, Igno∣rance is fourfold; viz.

• 1. Natural or engendred in men, which is of those things which we are ignorant of, or cannot understand through the corruption of our Na∣ture.
• 2. A simple and meer Ignorance, simply for want of means, condemned, Joh. 15.22. when the means of knowledge is wanting:
  • 1. Within a man, there being dulness and want of capacity.
  • 2. Without, there being no Vision, Pro∣phecying failing, Preaching coldly, or as seldom exercised as practised. This is not excusable, Prov. 29.18.
• 3. A careless Ignorance, which is a neglecting and contemning the means of Salvation.
• 4. A wilful Ignorance, because men will not see their sins, nor know their errors; a purposed and endeavored Ignorance, which is of those things

• that our Conscience telleth us must be enquired after, neither yet do we enquire after them with a desire of learning them and obeying God; called affected Ignorance, when there is no fault in the means want∣ing, but we are contented to be ignorant even under the Means, that we may sin the more freely. This is the highest kinde of all Ignorance, and is damnable.

Ignorance is the Mother of many grievous sins, especially of Heart-Atheism, Prophaneness, Inward Idolatry and Apostacy: All which are forbidden in this Commandment; viz.

• 1. Of Heart∣atheism, where∣of there are 3 sorts; viz.
  • 1. When men through a Self-conceitedness, affecting to be wiser then all the world, do hold this, That there is a God not really but in opinion or shew, to keep simple persons in awe: Of this sort of Atheism David complained of, Psal. 14.1.
  • 2. To conceive otherwise of God then he hath revealed himself in his Word: for whatsoever is there spoken of God, such an one he is, yea every Attribute of God is God: So that the heart conceiving a God without any of these, is guilty of Atheism.
  • 3. When any shall conceive otherwise then he ought of God, in regard of the persons of the Godhead; viz. denying either the Son or the Holy Ghost, as Turks and Jews: for he that hath not the Son hath not the Father, 1 Joh. 2.23. And must needs therefore be an Atheist.
• 2. Of Pro∣phane∣ness, w^ch shews it self,
  • 1. By living securely in open sins, being without shame or regard of God or Man, Isa. 3.9.
  • 2. By bruitish living without all practice of Devotion, little or no Praying, Reading or Meditating upon the Scriptures.
  • 3. By following and professing one Religion so, as that there is a disposition, if need require, unto the contrary. A pro∣phane heart causeth this; for where it is otherwise, there is the constancy of the Apostle, It is better to obey God then Man.
• 3. Of In∣ward Ido∣latry, or of the heart: And this is
  • 1. By love, joy, and delight of the heart without measure: Thus the covetous man, the Epicure, and the Proud man, are Idola∣ters; so are all such as unreligiously love their own Wills more then Gods most holy Will.
  • 2. By trust and confidence, whereby the Creature is so relyed upon, as that with it there is total Assurance and no fear; but if that be wanting, then nothing but fear and mournful despair.
  • 3. By praying unto it: for it must hereby be supposed to be every where, or to be able to hear at the least wheresoever it is called upon: But this can onely the Lord do, for it is a property of the Infinite alone, not of Angel or Saint.
• 4. Of A∣postacy, whereof there are five De∣grees; viz.
  • 1. A consenting to sin, being deceived with the Temptations thereof.
  • 2. Hardness of heart upon many practises of sin.
  • 3. The heart being hardned becomes unbelieving, and calls the truth of the Gospel into question.
  • 4. By unbelief it becomes evil, having an unworthy conceit of the Gospel.
  • 5. This evil heart brings a man to Apostacy and falling from God, which is the extinguishing of the light of the Gospel. To prevent this sin we must carefully practise the Counsel of the Gospel.

Ignorance of the Will and Word of God is a grievous sin also in it self, Levit. 4.2. & 5.17. Isa. 1.3. & 5.13. which may further appear by these Reasons:

• 1. Because all the corruption that befel us through Adams Fall is sin; now Ignorance and Blindeness of minde was a principal part of that corruption.
• 2. Ignorance is contrary to the Image of God wherein we were first created; for a part of Gods Image in man was Knowledge, Col. 3.10. as well as Holi∣ness and Righteousness, Eph. 4.24.
• 3. As Knowledge is the Foundation of all Piety and Obedience: So Ignorance is the Mother of all Error and Prophaneness, Mat. 22.29.

The four main Sup∣porters of Ignorance against Knowledge viz.

• 1. Envy, whereby men grieve at the knowledge and good parts which are in others.
• 2. Ambition, whereby they seek to be eminent above all others.
• 3. Policy, whereby they seek a cloak for their own Ignorance.
• 4. Covetousness, whereby they pretend a strange kinde of secret Ver∣tue in Ignorance, that thereby they may with the less prejudice to their jugling in Religion, the more securely Monopolize Idolatry: These men are not of Moses his minde, when he wished that all the Lords people were prophets, Num. 11.29. neither of Pauls minde, when he wished that all that heard him were altogether as himself was, Acts 26.29. though indeed with these men Priest and People are all one, but not in Pauls sense, unless Darkness be Light.

The Ignorance that is excusable, is onely such as is

• 1. In Ideots, Natural Fools, through some defects in Na∣ture.
• 2. In Lunatick persons, violently bereaved of the use of Rea∣son.
• 3. In Infants and Children, being not of years of discretion.
• 4. In all men, as touching such things as we are not bound to know.

Time was when Ignorance was not amiss, When Innocence lay swadled all in Bliss: But Man soon 'came (proud to unscale his Eyes) A learned Fool, in nought but Folly wise; Since which curs'd Fate, the Twylight he has left Serves but to mourn for what he is bereft. Thus he that dares aspire to dart his sight I'th' Sun, looks himself blinde with too much light, Even in those Gospel-days, whose dawning Minde Hath one Eye open that can see 'tis blinde.

§. 9. Of Desperation.

THe Diseases of the Body are many, and many grievous, but the Maladies of the Minde are incomparably more and more grievous; those of the Body make us sick men, those of the Minde make us miserable men. The Minde can judge of the Bodies Diseases, but how shall it declare the Diseases of it felf, when it self is diseased; if the judgement be sick, how shall the sickness be judged? The instrument of judging is the Minde, the Disease whereof is not proper and peculiar onely to such as are troubled, distressed and disturbed in Conscience, but Epidemical, yea most raigning in all unregenerate persons, wanting a right reformed judgement to judge of themselves, and therefore take or rather mistake Vice for Vertue, Darkness for

Light, and Error for Truth. Now of all sores, the most dangerous is the wound of the Spirit, therefore is that the necessariest Doctrine which relieveth and recti∣fieth the Conscience. And as the Word of God is mighty in operation, piercing the heart, and discerning the thoughts and intents thereof: So is it alone avail∣able and effectual to pacifie the Minde, and to give full satisfaction to the Con∣science. In this case of Distress of Minde, it is meet and convenient there should alway be used a private confession, Jam. 5.16. not of our Faith so much as of our Faults: For the Physician must know the disease, before he can apply the remedy; and herein the grief of Minde and scruple that troubleth the Conscience must be made known; for man hath but two witnesses of his Thoughts, God and his own Conscience, by which man knows that thing of himself which God also knows of him, and none else; for mans Conscience is known to none beside himself but God.

Now the most special and common distress of minde, ariseth from a Divine Temptation, which is a Combat with God himself immediately; which is when the Conscience speaks some fearful things of God, and withal the party distressed feels some evident Tokens of Gods wrath. Yet indeed Gods Mercy is never sweet unto the palate of the Soul, until it be seasoned with some taste of his Wrath and Indignation. This indeed is the true Tryal of our Faith, even when above and against Reason we relie on the Mercy of God in the Apprehension of his Anger. In which time of Temptation men are unfit Judges of themselves and of their condition, how it stands between God and their Souls; even the faithful themselves at such time may cry out, and complain as if they were without both Faith and feeling of any favor of God, who yet even then is not absent from them, neither hath forgotten them. The hour of Temptation with the Faithful, is the time of winter, wherein their Faith and Graces seem as it were benumm'd; but when the Rejoycing Beams of the Sun of Righteousness break forth, dissipate and chase away from the poor bemisted Soul, the thick cloud of false and forged Suggestions, his Faith appears, the spring of Graces approacheth, they shew forth by lively effects, That they still retained life and were not dead, to the present ope∣ration of unspeakable comfort in the late clouded Soul. In such Distresses let no man think the Weight of his sins can over-ballance the Merit of his Savior. The Celestial Lights may suffer Eclipses; and we must walk by Faith, not by Feeling. Now the true Application of Life Everlasting promised in and by the Blood of Christ, is the general Remedy for all Distresses. But note, That the distressed in minde are not fit for comfort, till they be humbled for their sins, for till then the Word of God is misapplied, and so abused.

Despair is a sin, whereby a man makes shipwrack of all Hope of the Mercy of God in Christ, arising from a false consideration of his sins which he hath com∣mitted, or the good which he hath omitted, with a perswasion that God is neither able nor willing to forgive him. Thus the Desperate man believeth not that God is either good, true, faithful or powerful; he may indeed have some conceit that he is so in general, but that he is so to him in particular, and for his good, this he will not be perswaded of, but with Judas, conceits that God is not willing to par∣don him, or rather that he will not pardon him, Mat. 27. or with Cain, That he is not able to forgive him, Gen. 4.13. Thus Despair impeacheth the most glo∣rious Attributes of God; his Power, as if he were not able to make good his Promise; his Truth, as if he were unfaithful; his Mercy, as if it were dryed up with the heat of mens sins; his Omnipresence, as if he were not ever by us. Thus it stops the currant of Gods Mercy, barreth up the gates of Heaven against men, and openeth the mouth of Hell for them; which if thou wilt avoid, beware of Infidelity, for that is the Mother of Despair. And thus Despair ariseth partly from too deep an apprehension of the power of the Devil, as if he were Infinite, and he able to do whatsoever his Malice would, or unlimited, God letting the reins loose, and permitting him to do what himself pleased; and partly from too light

an esteem of that power which is to be had in God, as if he were not sufficient to keep us safe, and of the Mercy of God, as if it were not Infinite.

Temptations to draw us to doubt of that help we have in God, and to Despair, are properly termed The fiery darts of the devil, which he shoots into our thoughts to poyson the Soul with their venomous heads, thereby to draw us into Perdition. These Temptations, where they light and fasten, pierce deep; showers of them did the Devil shoot at poor Job: David complains much they were let fly at him; yea, he flung some even at Christ himself in the wilderness, Mat. 4.3. in the gar∣den, Mat. 26.37, &c. and on the Cross, 27.46. He that Despairs, sucks fiery burning poyson into his Soul, hath the Brimstone of Hell sulphering in his very bowels, not a drop of the gracious Promises of God to quench it, because he thinks the Puddle-pool of his sins greater then the Ocean of Gods Mercy: This fire either stupifies the Spiritual Senses, and dries up the life of the Soul, or torments him like Cain, Saul and Judas, intolerably, without all hope of redress. Whoso∣ever therefore by reason of their weakness, or through the violence of some Tem∣ptation, have so let fall their shield of Faith, as that Satans fiery darts have touch∣ed their Conscience and pierced their Soul, let them not thereupon utterly despair, and give themselves up to the power of Satan: but know, That a Renewing of Faith by a speedy recourse to the Promises of God in Christ, is a liquid Balsam to quench the flame, Virtual to draw out the fire, and Soveraign to cure the wound. Faith applying the Vertue of Christs Sacrifice to a perplexed and troubled Soul, dispelleth the inward anguish thereof; but he that after some failings and spi∣ritual wounds puts off all Hope, as if Death and Destruction without all Remedy, must needs follow thereupon, is like him that will rather dye then take Physick; murthers his Soul, because it was sick, hastens his own Damnation, and by a Bla∣sphemous prejudice to the unvaluable Merits of Christ, through Infidelity becomes the wilful Destroyer of that Soul which might have lived for ever, had he had the grace of Faith to apply the Remedy.

The special distres∣ses of the Minde are five; and arise either

• 1. Of a Divine Temptation.
• 2. From outward Affliction.
• 3. Of the Temptation of Blasphemy.
• 4. From a mans own Sins.
• 5. From a mans own Body.

Distress in minde is, when a man is disquieted and distempered in Con∣science, and consequently in his Affe∣ctions, touching his estate before God, which hath two Degrees:

• 1. The less, which is a single fear, grief, su∣spence or doubt touching his Salvation.
• 2. The greater, which is Despair, when a man in his own sense and apprehension is with∣out all hope of Salvation.

All distresses of the Minde ariseth from Temptation either begun or continued; therefore according to the divers kindes of Temptations, must the Distresses of the minde be distin∣guished, which (as formerly) may be all reduced to these two Heads; viz.

• 1. Of Tryal, which is twofold:
  • 1. Combat of the Conscience di∣rectly with the wrath of God, called a Divine Temptation.
  • 2. Of the Cross, whereby God proves and makes tryal of the Faith of his children.
• 2. Of Seduce∣ment, which is three∣fold:
  • 1. Immediately from the De∣vil, called the Temptation of Blasphemy.
  • 2. From a mans own sins, both Original and Actual.
  • 3. From Imagination cor∣rupted, irregulated and de∣praved.

Despair is of three sorts of men; viz.

• 1. Of Epicures, Prophane men and Atheists, who rejecting all Hope, and refusing to wait for Mercy, their Conscience convicting them that there is nothing to be expected but damnation, give themselves over to all maner of wickedness, laboring to extinguish out of their hearts, That there is a God, a Heaven, or a Hell, Jer. 18.12.
• 2. Of those men who are overcome with too much sorrow, arising from the grief of the punishment, 2 Cor. 2.7. & 7.10.
• 3. Of those who are troubled in minde for sins, supposing that their sins are so great and so many, that God cannot nor will not for∣give them. This kinde ariseth from grief for sin, and is twofold; viz.
  • 1. Temporary, onely for a time: This is curable, and may happen to a childe of God.
  • 2. Final and incurable: This kinde is onely in∣cident to the Repro∣bate.

The causes of Despair are twofold; viz.

• 1. Hidden and secret: So Reprobation may be said to be the cause of final Despair.
• 2. Open and more manifest, which generally are these four, Un∣belief, Impenitency, Hardness of Heart, and An absolute Denyal of the known Truth joyned with Blasphemy.

The more particular open causes of Despair are these; viz.

• 1. The greatness and multitude of sins, Gen. 4.13.
• 2. The multitude of Temptations, Judg. 3.1. Gen. 21.1.
• 3. The often falling into sin: This is incident to the best, Prov. 24.24.
• 4. Overmuch grief, melancholly, and sadness of heart, Prov. 15.13.
• 5. Ignorance in mindes not instructed in the Reconciliation by Christ.
• 6. An inveterate custom in sinning, whence proceeds hardness of heart.
• 7. The too much consideration of our own unworthiness with the least reflection on Christ and his Merits.
• 8. That compelled Abnegation and denyal of the known Truth through tyrannical Violence and Compulsion, too hard for the weakness of the flesh.

Four Caveats in pri∣vate Confession con∣venient in case of Distress of minde, Jam. 5.16.

• 1. It must not be urged as a thing simply or absolutely necessary to Salvation.
• 2. It need not be of all sins, but of such as trouble the Con∣science.
• 3. It is especially to be made to Ministers, though it may be made to any man.
• 4. The person to whom it is made, must be one of trust and fidelity.

Helps and Reme∣dies against De∣spair; or, that we may the better a∣void Desperation and carnal securi∣ty, we are always to have in minde,

• 1. That the Promises of Grace and Favor to Mankinde are uni∣versal, Mark 11.38.
• 2. The Promises of Mercy, how hainous soever ours sins have been, Isa. 1.18.
• 3. That the Mercy of God is above all sin, Rom. 20.
• 4. That the Doctrine of the Gospel for the free Remission of sins, is to be preached not unto a few, but universally and ge∣nerally unto all, Mat. 28.19.
• 5. That the Seals of the Covenant are appointed to be given to all men which are members of the Visible Church, or de∣sirous to be incorporated thereinto, Matth. 28.19. & 26.26, 27.

• 6. That as the Disobedience of Adam brought Condemnation on all men: So the Blood and Obedience of Christ is All-sufficient to wash away all sins, and that of all men, 1 Cor. 11.24.
• 7. That God delights not in any sinners Death, but desires his Conver∣sion, Ezek. 33.
• 8. That if any Believer sin, he hath a sufficient Advocate with the Father, 1 Joh. 2.2. Heb. 9.24. Rom. 8.34.
• 9. Labor to lay hold upon the Promises by a right-grounded Faith.
• 10. Take heed of too much melancholly and worldly sorrow.
• 11. Consider the grievousness of the sin of Despair.
• 12. Remember the Passion of Christ, the Truth and greatness of his Mercy.
• 13. Have in minde the Examples of mercy, as to Murther and Adul∣tery in David, to Apostacy in Peter, to Idolatry in Manasseh, to Theft in the Thief on the Cross, to Blasphemy in Paul, and much Iniquity and Impurity in Mary, having many foul Devils in her.
• 14. The Indignity offered unto God by Despair, seeing we refuse to trust him upon his most holy Word, and the inevitable destruction of our own Souls thereby; consider, That so long as we despair not, we are not shut out from Mercy upon Repentance, but while we despair, there is no hope, we are lost for ever, and most worthily.

Again, to a∣void Despair, it is necessary that we pray to be kept and preserved

• 1. From presumptuous and notorious sins most chiefly, as Murther, Apostacy, Adultery, Blasphemy, &c.
• 2. From wicked Company, which like a violent stream and torrent doth force men to all kinde of wickedness.
• 3. From the Neglect of Gods Worship, whereby we lose our Spi∣ritual Armature, and are laid naked to our potent foes.
• 4. From the love of, and immoderate affection to the things of this world, which having the heart, if they fail, our heart faileth also, and a wide gap is opened to Despair.

Reader, When ere thou meat one in Despair, Lock thine Ears, his very breath poisons th' Air: Nothing but Sulphur from his Lungs proceed, Hot enough to make an Adamant bleed. Of Gods free Promises discourse the point, And thou wilt finde his Soul quite out of joynt; His lips foam Blasphemies, and who can tell But that his Heart goes to the tune of Hell? In this sad case, his wound is much the worse, In that he holds the Salve his greatest Curse.

§. 10. Of Pride.

THe last Vice in opposition to this Commandment, which we promised to touch, was Pride; a sin so obviously condemned, even by Heathen Writers, as we shall here onely abstract it is as it were from that Pride which is so generally con∣demned; and, taking the word in somewhat a more strict sense, chiefly as it re∣lates to Inward Spiritual Arrogancy, the insensible poison even of a sanctified heart, we shall onely glance at it, and proceed to the Second Commandment. Pride is a puffing up of the heart and minde, proceeding from the opinion of some good thing in us more then in other men. Pride, truly so called, is the most pestilent and in∣compatible Opposite that Grace hath; and therefore he that is most sanctified,

most fights against it: For besides that impoisoned tincture our Souls are stained with by this sin in our depraved Nature, the subtile Serpent experimentally knows how to manage it with most accurate policy, who follows this poison with such eagerness and activity, sweetning it with such specious Delusions, that after it is expelled by the Antidote of Faith, he yet endeavors with all the power and policy of Hell, that some spice thereof may remain behinde, even in the Soul humbled for sin, and devoted unto the service of God. For being exactly experienced in all advantages for Spiritual Assaults, and tempering the powerful Ingredients of his Temptations, with the Reliques of mans proud Nature, doth cunningly perswade him to advance above that which is meet within himself, in his own opinion, the worth of his own Graces and Vertues; by reason of the predominancy and delightsomness whereof the undermining Venom and cankering Pestilency of this sin corrodes the Soul, and frets out the very heart of Grace undiscernably.

This Lyon in a Lambs skin, ths Devil in an Angels shape, this sin of Spiritual Pride is the harder to be expelled, because so easie to be entertained, and so difficult to be discerned; such is the insensibleness of those Meanders wherein she walks in∣visibly, when she haunts the Saints and children of God; who with the more cir∣cumspection and holy policy are to fortifie themselves against it, because it springs from so fair and unsuspected a Fountain, even from Zeal, godly Duties, and good Actions; who are with much Humiliation and fervency of Spirit to pray and strive against it, because it singles out the Chosen of God, and takes up his seat in the sanctified Soul; who are with wonderful care to countermine the sly insinuations wherewith it unavoidably windes it self into their hearts, lest when they seem to disclaim Pride, they prove proud that they are not proud; who cannot be too se∣cure of their Sentinels on the heart-guards, because there is no profoundness of Knowledge, no measure of Grace, no eminency of Zeal can be exempted from hazard of Surprizal, by this last and most cunning encounter of Satan by Spiritual Pride. Great reason therefore hath the childe of God. strongly to fence his heart with a gracious and unfained humility against this sin, lest gazing on the dangerous speculations of his own worthiness, the eye of his Conscience become blinde to his own Deficiencies, Corruptions and Infirmities; lest his Self-conceitedness, and a vain over-valuing of his own Gifts and Vertues, call the Truth of them into question, and extinguish the life of Sincerity; lest an adulterous self-liking of his own excellency, be justly plagued with a scandalous fall into some gross sin; lest this Viper nourished in the bosom of his Soul, take unseasonable heat and warmth from his Zeal, and endanger the whole frame of his New man.

Now the onely Soveraign means to preserve the life and vigor of Graces in the Soul, and to keep thence this pestilent canker-worm of Spiritual Pride, is with much earnestness and prayer to labor after and settle surely in the heart a true and un∣dissembled Humility. This kinde of Secret or Privy-Pride, is not so properly a breach of this Commandment, as the outward and more open Pride, whose con∣comitant Companions and Branches are, Envy, Anger, Impatience, Indignation, Self-will and Obstinacy, Presumption, Hypocrisie, Boasting, Ingratitude, Contempt, Disobedience, Ambition and Curiosity; as also a fained Modesty or Humility, which is a double Pride, being to hunt after the praise and commendation of Hu∣mility by refusing in shew and apparence, and by denying of those things out∣wardly, which yet a man secretly covets, and in his minde attributes unto himself, either truly or falsly: This is Pride under a vail; which, if Plenty and Prosperity in outward things answer the expectation, doth soon appear in its proper Peacock∣colours, to be nothing else but the very heighth and pinacle of all Pride and Arro∣gancy, whose true Properties follow.

The pro∣perties of the proud man, viz.

• 1. To ascribe his gifts not to God, but to his own worthiness and ability, and to refer his gifts and counsels principally to his own glory, and therefore to stand in admiration of himself and his gifts.
• 2. Not truly to fear God, neither to acknowledge and bewail his own defects.
• 3. To be always aspiring to some higher place and calling.
• 4. To attribute to himself those things which he hath not, to attempt things above his power, and not belonging to his calling.
• 5. To contemn and debase others in respect of himself, to believe none, but to covet to excel, and be eminent above others.
• 6. To be angry with God and Men, to fret and fume against God, when his desires and counsels are hindred, and also to accuse God of Error and Injustice, if Gods counsels agree not with the judgements and af∣fections of men.

Pride is twofold:

• 1. Inward, in the soul, w^ch consists
  • Partly in the Minde, which is a corrupt disposition thereof, where∣by a man thinks himself to be better then indeed he is. This was the proud Pharisees sin, Luke 18.11, 12.
  • Partly in the Will, which is an inward affection, whereby a man is not contented with that estate wherein God hath placed him, but desires a better. This befel Adam and Eve, and does most of their Posterity in every Age.
• 2. Outward, which proceeding from the former, shews it self in the effects in her proper colours, by apparel, gestures, language, actions, and most vain phantastick self-conceits.

Inward Pride must be carefully avoided for these Reasons; viz.

• 1. Because whatsoever outward good works the childe of God can do by Grace, the same may a wicked man do through Pride and Hypo∣crisie; as conceive a Prayer, Preach the Word, and Practice the out∣ward duties of Repentance, of Love, and such like: for Pride is a sin that will counterfeit Grace, and man cannot discern it truly, but God onely.
• 2. Many other sins prevail in the wicked, but Pride is the sin that troubleth the children of God, and when other sins dye, then will Pride revive; yea, it will rise as it were out of Grace it self: for the childe of God may be proud because he is not proud, proud of his Humility; therefore Paul must be buffeted by the messenger of Satan, lest he should be puffed up with the abundance of Revelations, 2 Cor. 12.7.

The way to avoid this dan∣gerous sin of Inward Pride; viz.

• 1. We must be careful to know the Pride of our own hearts: for every man hath it in him more or less, and the more we see it, the less it is, but the less we see it, the more it is indeed; for he that is most hum∣bled, is not altogether free from this Inward Pride.
• 2. When we see our Pride, we must la∣bor to subdue it, which may thus be done:
  • 1. By considering the Judgements of God upon this sin; it poysoned Angelical Perfection, and afterward oc∣casioned our Parents casting out of Paradice; and re∣member Herod, who for this sin was eaten up of worms, Acts 12.
  • 2. We must search into our selves, and labor to see our own wants and corruptions, as our Blindeness of Minde, Unbelief, &c. The want of feeling our wants occasions Pride.
  • 3. We must meditate upon the Death and Passion of Christ, and how can a man think that Christ endured that bitter Passion for, and yet not be humbled with the sight of his sins, which had a part in the cause thereof.

Reasons taken from the state of the Regene∣rate Soul, why the childe of God should fence his heart against Spiri∣tual Pride; viz.

• 1. The consideration of our deficiencies even in our most religious duties and best performances.
• 2. The consideration of our own forwardness to march under Sa∣tans Banners, and our base unworthy vassallage therein before our Regeneration.
• 3. The consideration of the bottomless depth of Gods bounty to us, which hath raised unto us whatsoever gifts we have.
• 4. The consideration of the danger which may happen to the whole man, by giving entertainment to Spiritual Pride; for either it may perswade us to embrace some groundless singularity of un∣warrantable Opinions; or by Gods just Judgement draw upon us a deadness of heart, a dulness of zeal, an intermission of the operations of Grace, or the like inconveniences.

The three Errors which did deceive the Pharisee, & does many other proud persons:

• 1. His Error of Comparison, in comparing himself with an∣other person, which was to behold his face in a false glass, Luke 18.11.
• 2. His freedom from some gross sins forbidden in the Second Table, which he judged others to be guilty of.
• 3. His performance of some Duties of Religion, doubtless with as much Spiritual Pride as he now makes proclama∣tion of it.

Motive-Engines to pull down Pride & Ambiti∣on; viz.

• 1. We must consider the state of our bodies, what it is: Dust we are, and to it we must return, yea how speedily we know not.
• 2. We are altogether set upon sin, and bring forth the bitter fruits of our Corruption, in regard whereof we are more wretched then other creatures, so vile a thing, so accursed is sin.
• 3. We are not able of our selves to think one good thought; neither are we sufficiently furnished of our selves to do the least and smallest duty that God requireth of us; we have the spawn and seed of all sin in our Nature.
• 4. Whatever gifts are bestowed upon, we must think meanly and hum∣bly of our selves and them; for our best gifts are stained with many blemishes.
• 5. Let us set before us the Example of our Lord and Master Jesus Christ: we must be ready to learn of him the lesson that he offereth to teach us by Word and Example, Mat. 11.29.
• 6. Pride is the preparation of us to a fall, and the ready way to destru∣ction, Prov. 16.18. Fearful Examples whereof are Nebuchadnezzar, Haman and Herod.

A Bubble in a Storm; a falling Star; A Cobweb-Helmet in the brunt of War; A Flash of Lightning; or a Spark that slies By night i'th' Air, looks like a Star, and dyes; Frothy Foam disgorg'd, spit on the proud Rocks By Neptune, when he combs his curled Locks; The Lovers Weathercock; a Peacocks Plume; A Courtiers Cringe; meer Smoke or Chimney-sume; A Dream of Treasure; or a Scorpions kiss; A Tower of Glass: Pride is nought else but this.

The Second Commandment.

§. 1. Thou shalt make to thee no graven Image, nor the likeness of any thing that is in Heaven above, or in the Earth beneath, or in the water under the Earth. Thou shalt not, &c.

IN this Commandment God prescribeth the Rule of true Divine Worship, for∣bidding not onely that Creatures or Images be not reputed or worshipped for God, but also that himself be not worshipped by or at Images: for if Adoration be given to the true God with a false and erroneous intention, it makes him an Idol; and to worship him in, at, or before an Image, is Idolatry and Superstition, and God so worshipped is made an Idol. And in thus forbidding the grossest, and the Head and Fountain of all false Worships, he forbiddeth all the other kindes. Here also we are commanded to perform all outward Duties of Gods Service, according to his Will revealed in his Word, for the substance thereof. So that the sum of this Commandment is, That we worship not God after our fancies, but according to his own Revealed Will, Deut. 29.29. & 13.18. & 5.33. Joh. 4.24. Lastly, we must take notice, That all maner of Images is not here forbidden, but onely in matters of Religion.

This Command∣ment hath two parts:

• 1. The former forbiddeth Images to be made, yet not simply, but so as by them to represent and worship God.
• 2. The latter part forbiddeth to worship them with Religious or Divine Honor.

They who make this Command∣ment to consist of three parts, divide it thus:

• 1. The forbidding of the things wherein a man may sin in the outward Worship due unto God.
• 2. The forbidding of the things performed in the profession of that Worship, done by the outward behavior of the body.
• 3. Threatnings against the Breakers of the Law, and a Promise to such as keep it.

Two things beside the worshipping of Images forbidden in this Com∣mandment:

• 1. The worshipping of Creatures with a Religious Worship.
• 2. Superstition, which is a worshipping of God by Rites and Ceremonies devised and commanded by men: Of this sort are these; viz.
  • 1. To wear a certain kinde of Apparel for Religions sake.
  • 2. To hold Difference of place in wor∣shipping of God.
  • 3. To observe days and times for that purpose.
  • 4. To make a Difference of meats.
  • 5. To abstain from Marriage, and such like.

The particu∣lars forbidden in this Com∣mandment; viz.

• 1. To ordain any other Word or Sacrament then that which God hath appointed, Gal. 1.8, 9. Rom. 16.17, 18.
• 2. To ordain strange Ministeries, or to seek secret things of them or by them, Lev. 19.31. Deut. 18.10, 11.
• 3. All maner of Ceremonies that are not for comeliness and order, Isa. 1.11, unto 15. & 66.3, 4.
• 4. All Monuments of Idolatry, Deut. 12.3. Exod. 23.24. & 34.13. Judges 22.

• 5. All means to Idolatry, as Marriage, and familiar accompanying with Idolaters and Papists, Deut. 7.3. Ezra 9.2. & 10.10. Exod. 25.24.
• 6. To Swear by any false God or Idol, as Mass, Cross, &c. Exod. 23.13. Josh. 23.7. Psal. 16.4.

The making of Images to be wor∣shipped is abomina∣ble for these Rea∣sons:

• 1. Because it is impossible that God who is an Infinite Spiritual Essence, can be represented by an Image, Isa 40.22, 25. yea, every Image of the Godhead is a Doctrine of Vanity; and though most curiously polished, yet a very stock and teacher of lyes, Jer. 10.8.
• 2. Because we have an express Command to the contrary, Deut. 4.15. neither can there any toleration be found hereof, representing God by the Image of a Man; yea, the Lord hath not onely forbidden to make Images, but straitly charged that they be pulled down and bro∣ken in pieces, Exod. 23.24. & 34.13.
• 3. Because the Lord is wonderfully provoked by Images, as appears Exod. 32.
• 4. Because Images have often been occasions of Idolatry, Judges 8.27. 2 Kings 18.4.
• 5. Because it is a thing scandalous to such as be without, the Jews and Turks are hereby hardned against the Christian Religion, when they compare Moses his Law with the practice of Romish Catholicks, and their temporizing adhering Apes.

So that all Ima∣ges are to be abo∣lished in all Chri∣stian Churches for these Rea∣sons; viz.

• 1. Because of the Commandment of God: for this abolishing of Idols is it that Jehu, Hezekiah and Josias are so praised in Scripture.
• 2. In respect of our Confession, of our Profession, of the sincere Worship of God, and of our hatred against Idolatry, which consists not in words onely, but also in actions, and in out∣ward shew and signs.
• 3. For avoiding of offence and Superstition, lest by retaining of ancient Images, the same danger come to the Church and ignorant people thereby, which in times past we see to have issued hence.

In abolishing of Images, two things are to be observed:

• 1. That the Doctrine concerning the true Worship of God be preached before the abolishing of Idols. So did Josias. Let the Word go before, and the Idols will fall to the ground.
• 2. The Images and their Altars, and the like Instruments, must be taken away not by private men, but by publike Authority: So hath God commanded the Israelites; and so Paul disliking the Athenian and Ephesian Idols, did not notwithstanding him∣self pull them down.

Also, it is Idolatry to serve God ac∣cording to our own fantasies: which is done these several ways; viz.

• 1. By a kinde of Worship which we our selves have invented, or other men for us meerly out of their own brains.
• 2. By Resting on the work done, bodily or outwardly.
• 3. By serving God without repenting us truly of our sins.
• 4. By performing the Service of God and immediate duties of Religion out of Hypocrisie or for by-ends: For all these are Abuses in Gods Service, and he is hereby made an Idol.

In this Commandment we are Required to per∣form all outward Duties of Gods Service, accord∣ing to his Will Revealed in his Word: For Direction whereof, take these general Rules; viz.

• 1. All things are to be done in order, and not confused∣ly, Mat. 3.15. 1 Cor. 14.
• 2. All things must be done in the greatest humility and highest reverence towards him whose Service it is, when any preach or pray, or joyn with others in these holy duties.
• 3. All things are to be done without shew of vain∣glory, not affecting notoriety, by Pharisaick sighing, groaning, knocking the breast, and the like, more then the heart enforceth.
• 4. All things are to be done in Faith, to be accompanied with Zeal to God glory, and Love to our Neigh∣bor.
• 5. All things are to be done without shew of Idola∣try, according to that, Abstain even from all ap∣pearance of evil, 1 Thess. 5.22.

The Reason of this Command∣ment is taken

• 1. Partly from the punishments to be inflicted upon such as break it, even unto the third and fourth generations: This is an Argument of Terror, perswasive to Obedience.
• 2. Partly from the benefits to be bestowed on such as keep it, even unto thousands: This is a Reason of Comfort, invita∣tory to Obedience hereunto.

The special Vices forbid∣den in this Command∣ment; viz.

• 1. Idolatry, which is a false and su∣perstitious worshipping of God: This is of two sorts:
  • 1. When a false God is worshipped; that is, when in place of the true God, or besides him, that worship is given to some either Imaginary or Existent thing, which is due to the true God onely, and to be given to him alone.
  • 2. When men erre in the kinde of worship; that is, when Worship or Honor is imagined to be given and done unto the true God by some such work as himself hath not commanded. This kinde is called Will-worship or Superstition, which is an adding of Humane Inventions unto the Com∣mandments of God.
• 2. Hypocrisie, which is a pretending or feigning true Godliness and Worship of God, without true Faith and Repentance: Of both which a word or two doth challenge the next place in our Discourse.

Enacted in Heav'ns Statute-Book it stands, Thou shalt not bow the knee nor lift up hands To Carved Images: And yet, Behold The Antichristian Prelat is so bold The blinde deluded Sons of Men to tell, If they'll serve Baal, he'll rescue them from Hell; And by the Pardon of's Blasphemous breath, Reprieve the Damned from Eternal Death. Hells Master-piece! second to none at all Save that whence sprang the Ʋniversal Fall.

§. 2. Of Idolatry.

WHat Idolatry is, hath been already shewn: we shall now onely speak a word of the original Antiquity of it, who are guilty of it, of the Ridiculousness of it, of the Danger of it, and of the way how to avoid it. The Nations of the Gentiles had multitudes of gods, and every Nation his several Idol-god; as Chemosh, was the Idol of the Moabites; Baal, of the Caldeans; Ashteroth, of the Sido∣nians; Milchom and Moloch, of the Ammonites; Rimmon, of the Syrians; Da∣gon, of the Philistims: but these trusting in their Idols, were all still defeated and destroyed. Whence we learn, That the worshipping of Images, howsoever it be coloured with false Reasons, is the true cause of Gods Judgements; which Truth is not without a cloud of Witnesses in the holy Scripture: So that the Laity under Antichrists Jurisdiction, me thinks should give the Modern and more refined Ido∣laters of Rome but little thanks for leading them to the Slaughter by the ears, and buzzing them therein, that Idols are Lay-mens Books.

The Assyrians were very famous, or rather infamous, for Idols, great boasters of them, not without cause indeed, for they were most exquisite god-makers, not much, unlike the Romish Idolaters, who knead the Dough, and of one part they make Bread, and a god of the other; who cut down the Tree, warm themselves with part thereof, roast their Meat with another, and with a third part make a pretty god, and worship it; who hew the Stone out of the Rock bedawb the one part with tempered dirt, and bow unto the other; who have their Plague-Saint. and their Childe-bed-Saint, their Tempest-Saint, and their Fair-weather-Saint. O Blasphemous Idolatry! These and the like are their Dii Tutelares, or their Patron-Saints, whereof they have one for every Season, called their Protecting-Gods, as appears by an Historian of their own, Paulus Jovius, Hist. lib. 24 Now all the difference betwixt this Idolatry and that of the Heathens, even he that is as blinde as themselves may discern; for onely the Names of the Idols are changed, the na∣ture of the Idolatry still remaineth, to their indelible infamy here, and fearful condemnation hereafter.

It is not lawful for a Subject to worship his Prince, or for a Son his Father, with any Religious Worship; much less may we worship Images with any kinde of Re∣ligious Worship, or any Worship whatsoever, which at best are as it were but the Creatures creatures. Not to honor God, is intolerably wicked; to give his honor to any Mortal Man, is more sinful; but to give it to base and sensless Idols, is most abominable. The basest Image-maker that lives, is far better then the Image that lives not: What a gross and sensless thing then is it, that the living Image of the living God should perform worship or service to the dead Image of a dead Saint; yea, to the Image of that man, whose Soul for ought they know is among the damned?

That we may the more abhor Idola∣try, observe how base the means are which have been used to establish this cursed sin of Image∣worshipping, Dan. 3.

• 1. The violent and peremptory Command of the most haugh∣ty King Nebuchadnezzar.
• 2. The Acceptation of ungodly Nobles, and flattering of co∣vetous corrupted Officers.
• 3. The glittering and alluring matter of which Images are made, as gold and silver.
• 4. Their outward form and beauty, being most curiously wrought, artificially carved, and richly apparelled.
• 5. Most grievous Penalties threatned to those that refuse to bow themselves thereunto.
• 6. Inchanting Musick of all sorts. Thus the thing it self is suitably carnal and devilish, and so are all such as give the glory of the Creator to the Creature.

Idolatry doth ever turn to the destruction of the Ido∣later, and that for these Rea∣sons; viz.

• 1. Because God is the Husband of his Church, Hos. 2.19, 20. Jer. 2.2. and cannot suffer his Honor and Worship to be communicated to another: Idolatry therefore is Spiritual Whoredom, and God is a jealous God of his glory. As then God is the Husband of the Church, so our Spiritual Worship is a certain Marriage of our Souls consecrated unto the Lord, and therefore all false and forged Worship is Spiritual Whoredom and Idolatry towards him.
• 2. Because Idols are but the worke of mens hands, moth-eaten painted Stocks, Weather-beaten carved Stones, crack'd-brittle-crasie Glass∣gods: It follows therefore, That such as most sacrilegiously rob the most High true God of his Honor, to give it in any kinde to these Stocks and Stones, under any pretence whatsoever, cannot prosper, but shall be confounded, Hos. 8.8, 9. Jer. 3.23, 24. & 10.15. Isa. 44.9, 10. & 42.17, 18, 19.

No familiarity is to be used with Idolaters; but we are carefully to avoid the compa∣ny of them, Hos. 4.15. Deut. 7.5. Psal. 16.4. Judg. 2.2. 1 Cor. 8.9. & 10.21. 2 Cor. 6.17. Isa. 52.11.

• 1. Because whosoever will avoid sin, must also avoid the means whereby they may be induced and in∣snared to fall into it, Psal. 119.115.
• 2. Because our Nature is prone and inclinable to Ido∣latry; and therefore by their Company, by their Example, by their Practice, by their Perswasion, and by their Doctrine we may easily be cor∣rupted, as the Lord himself threatneth, Judges 2.3.

Popery may not be tole∣rated in any State for these Reasons, viz.

• 1. Because it maintaineth inherent Righteousness of their own, and Ju∣stification by Works done by themselves and in themselves, and thereby, as by many other ways, derideth the imputation of Christs Righteousness, abandoning, renouncing and rejecting the Savior of Mankinde.
• 2. Because they corrupt the Worship of God in substance, by professing and practising Idolatry; yea, more then Heathenish Idolatry, by enter∣taining a mixture of Paganism and Judaism.
• 3. Because the Church of Rome is the Church of Antichrist, and therefore not of Christ.
• 4. A natural Papist; that is, such an one as acknowledgeth and believeth in the Councel of Trent, and is obedient to the Doctrine of the Je∣suits, cannot be a good Subject, and obey for Conscience sake; and how dangerous it is for any State to admit them, former Times have already recorded in characters of Blood scarce yet dry.

That the High Priest of Rome is the true and very Anti∣christ, may most evi∣dently thus appear:

• 1. If we consider the Place where we are to seek, and where we shall finde him: The Seat of Antichrist is Mystical Babylon, and Mysti∣cal Babylon is no other then Rome it self; for the Whore of Babylon is the Great City, which in the Apostles time had rule and dominion over the Kings of the earth, Rev. 17.18. and this City is scituated upon seven Hills, Rev. 17.9. so is Rome, as is well known to all Tra∣vellers and Historians.
• 2. If we consider the Time when the Church was to look for him: The time of Revealing and Manifestation of Antichrist, was foretold by the Apostle, That he should come when the Emperors were re∣moved and taken out of the way, and when once the Empire in the West should be dissolved, then should Antichrist succeed in the Seat, 2 Thess. 2.7, 8. that is, in the Government of Rome, for the Empire of the West was the Roman Empire.

• 3. If we consider the Conditions and Qualities of Antichrist, which are plainly described, 2 Thess. 2.4. he is said to be an Adversary opposed to Christ, yet not professed but disguised; for under this Vizard of Hypocrisie, he oppugneth Christ and his Truth, and denyeth the Lord Jesus to be that Christ anointed to be the onely King, the onely Priest, the onely Prophet of the Church: in all which the Bishop of Rome usurps a share, lifting up himself above all that is called God; that is, all to whom the Name of God is communicated, or by whom the Name of God is called on, and sitteth in the Temple of God as God: Witness his usurped Authority upon the Consciences of men, upon the Scriptures; his Pardons, and the like.

Private Caveats to avoid Idolatry:

• 1. We must not delight in Idolatrous Papists company, to be their in∣ward friends.
• 2. We must be careful how we travel for pleasure and delight into Po∣pish and Idolatrous places, lest we expose our selves to inevitable dangers, by consorting and conversing with such as are ready to allure us to commit Idolatry, to go into their Idolatrous Temples to see and hear for fashion and experience sake, and afterward to fall down before their Images.
• 3. We may not for Wealth, Friends, or any worldly wicked Respects link our selves in the nearest Society of Marriage with Popish Idola∣ters, taking and nourishing in our bosoms a Serpent which is ever at hand day and night to tempt and entice us to forsake our Covenant with God, to renounce his pure Worship, and ••o embrace Idolatry and Superstition. This was the sin of the Sons of God before the Flood, Gen. 6.1, 2. This was Solomons sin, for all his wisdom, 1 Kings 11.4. Neh. 13.26. This was Ahabs sin, 1 Kings 16.31. and Jeho∣rams sin, 2 Kings 8.18.
• 4. We are not to be present with our Bodies before the abominable Idol of the Mass, whether it be of a fancy or for fashion, whether of curiosity, or for fear of punishment; nor to give the least outward approbation to Idolatry, though we reserve our hearts to God and his pure Worship: for if this were allowable, then the Holy Martyrs needed not to have suffered, nor the Three Children of God to have walked in the fiery Furnace, rather then bow before the Idol.

You that Religion t'any tune can sing, Make Gods of Wood, of Stone, or any thing; You that are Gods unto your selves, can strain Devotion to the Idol of your Brain; You that pray to your Lust, and Sacrifice Ʋnto the Glances of Lascivious Eyes; You that hoord up your God, and put your Trust In What cannot defend it self from Rust; And thou Whose Belly is thy God: All ye Shall be indicted of Idolatry.

§. 3. Of Hypocrisie.

THe other Vice repugnant to this Commandment, is Hypocrisie; and whosoever will keep his Soul uninfected and unpoisoned by this pestilent and venomous sin, must look to his heart to keep that sincere, as the Root and Fountain of all his actions; otherwise it may deceive others, and it will deceive himself, but can never deceive God. Counterfeit Holiness is a double Ungodliness. If it be a good thing to be good indeed, what Reason hath the Hypocrite to but appear to be what he would not be? And if it be an evil thing to be evil indeed, why will be be that indeed which he would not so much as seem to be? Wherefore let him ap∣pear as he is, or be as he appears, for what will it profit him to seem to the world a very Saint, and to his God a Devil: A wicked man of himself as he is wicked, is too sufficiently wicked; but when he counterfeits godliness, his dis∣sembling of Piety makes every sin he commits leave a double blot of guilt on the painted Sepulchre of his Soul. Without Integrity and Uprightness of heart, our Prayers, hearin; of Sermons, partaking of the Sacraments, or the performance of any other holy Exercises doth nothing avail. If I regard iniquity in my heart, the Lord will not hear me, Isa. 1.15.

Sincerity is as Salt that seasoneth every work, the life and substance of all other Graces, without it the best things are no better then sins against God; but to such as are pure in heart he is good and gracious, Psal. 79.1. & 125.4, 5. Hence it is that men in this Age hate the Saints, under pretence that they are the Hypocrites; and this hath been the Devils policy against all holy men in all Ages. David was said to be a subtile man to deceive others; Paul was reckoned the great Impostor of the world; nay, Christ himself was called a Deceiver. And indeed no man speaks against Religion or hates Religion under its own notion, under its own name, but somewhat else, as Hypocrisie; indeed such as have not Grace themselves, cannot possibly judge of Grace in others.

Now in the state of Formal Hypocrisie, may concur immunity from notorious sins, all natural and moral Perfections, admirable variety of Learning, Policy, and all other acquired Ornaments of the Minde, an outward performance of all duties of Religion, some measure of inward illumination, a resemblance or shadow of the whole body of true Regeneration, and a perswasion of being in the state of Grace; even thus far a man may go in the profession of Christian Religion, and yet for want of true sincerity be a stranger from the power of Faith, and from the life of godliness: yea, though a man were a moral Saint, an Angel among the Pharisees, absolute in all other Perfections, yet without the inward power of Grace to give them the life of sincerity, he is but a spectacle of commiseration to Angels and Men.

The difference betwixt this Moral civil man and the Hypocrite, is onely this, That the Hypocrite doth much of the First Table, little of the Second; but the Civil man doth much of the Second Table, little of the First; neither doth what he doth in sincerity; both do what they do in Hypocrisie: yea, though Moral Ho∣nesty and outward Righteousness be in themselves good, and in a kinde necessary, yet by accident are many times a strong bar to keep men from the power of godliness and unfeigned sincerity; for resting therein and not stepping forward, they content themselves with a probable error of being in the state of Crace, and with a plausible passage unto eternal Death: for he which reacheth but to civil Honesty, comes far short of being in Christ, and consequently of true happiness. Thus the two main Engines whereby the Devil deludes the world, and en∣snares the Souls of Unregenerate men, are Civil Honesty, and Formal Hypo∣crisie.

Hypocrisie is either

• 1. In works commanded of God, but not done after that maner which God requireth.
• 2. In works not commanded of God, yet done for ostentations sake, as all superstitious and humane Traditions which appertain not to the edifying of the Church.

The causes or Rea∣sons that many pro∣fess God that serve the Devil:

• 1. Pride or Self-love, which so overcometh their hearts, and blindeth their eyes, that they cannot see their wicked∣ness, or judge of themselves and their own Misery as they should.
• 2. Because the heart of man is so deceitful, he can speak with his Tongue what he meaneth not in his heart, be∣guiling with lying lips and a double tongue.

Hypocrisie is threefold;

• 1. Privy Hypocrisie, by which a man maketh profession of more then is in his heart. This kinde of Hypocrisie ariseth from Spiritual Pride, and sometimes mixeth it self even with the fairest and most sanctified actions of Gods dearest children, soonest insinuating into the holiest heart.
• 2. Gross Hypocrisie, by which a man professes that which is not in his heart at all, and so deceives others, but not his own heart: This most properly is Hypocrisie.
• 3. Formal Hypocrisie, by which a man doth not onely deceive others, but also his own heart with a false conceit and perswasion that he is in a happy state.

The Reasons why the gross Hypocrite is more miserable and of less hope then the open sinner:

• 1. Because he sins against the light of his Conscience; which maner of sinning makes him incapable of saving Graces.
• 2. Because by his outward profession he so dazles the eyes of men, that he bars himself of those Reproofs and wholesom Admo∣nitions, whereby the open sinner is many times reclaimed, hum∣bled and converted.
• 3. Because all publike Reprehensions and Admonitions from the Mi∣nistery he posts over from himself to the open sinner, as not belonging to himself.
• 4. Because he is justly obnoxious to an extraordinary measure of Gods hatred and indignation, and weight of vengeance.

The unhap∣py issue of the Formal Hypocrite:

• 1. A cursed Security, wherein he slumbers to eternal destruction.
• 2. A wretched Opposition to more sincerity then he findes in him∣self.
• 3. A searedness, deadness, and benummedness of Conscience.
• 4. An Impatiency of having his Formality censured by the Ministery of the Word.
• 5. A Neglect of a more sound search into the state of his Soul.

Reasons moving the Formal Hy∣pocrite to think well of himself, and his own state good:

• 1. A comparing himself with those which are more sinful.
• 2. A prejudice which he conceives from the imputation which the world layeth upon the children of God.
• 3. An outward Success in worldly matter, much plenty in out∣ward things.
• 4. A Misconceit of Gods Justice, and a straining and a racking of his Mercy beyond his Truth and Promise.
• 5. A Misapprehension of the Opposition in the passage of Grace.
• 6. A Misobservation upon the Death and Ends of other men.

A performance of out∣ward Duties of Religion without the power of Grace upon the Soul, and an universal Sanctification in all the faculties thereof, cannot produce any sound comfort in the heart, or acceptation with God; and that for these Reasons,

• 1. Because the iniquity, defect or exorbitancy of any particular, of one circumstance, maketh an action evil: but an absolute integrity of all concurrents is required to make a good work acceptable to God, comfortable and profitable to a Christian.
• 2. Because except our Righteousness exceed that of the Scribes and Pharisees, we shall not enter into the king∣dom of Heaven.
• 3. Because the principal and holiest Exercises, the most solemn and sacred actions of Religion, without sin∣cerity and Sanctification of heart, are but as the cut∣ting off a Dogs neck, and the offering of Swines blood: which Truth ariseth out of Isa. 1. Mic. 6. Hag. 2. Psal. 50. and many other places.

Hypocrisie, though long co∣vered, will be at last uncased, and that for these Reasons:

• 1. Because it is like a wound healed outwardly, but festering in∣wardly, and therefore at last the corruption cannot but break out. Hypocrites have no sound hearts, and therefore they must needs at length be made manifest.
• 2. Because a lyar will one time or other miserably forget himself; and every Hypocrite is a lyar, because he speaks one thing with his mouth, and entertains another in his heart; there∣fore doth the Apostle joyn them together, They speak lyes in hypocrisie, 1 Tim. 4.2.

Moral Ho∣nesty being of near re∣lation to Hypocrisie, observe the difference betwixt the Righteous∣ness of faith and the Righteous∣ness thereof

• 1. The Fountain or Original of the Righteousness of Faith, is the sanctifying Spirit; but the cause of the Righteousness of Moral Honesty, may be goodness of Constitution and Ingenious∣ness.
• 2. The Righteousness of Civil Honesty in outward actions, may make a colourable pretence of Piety, but hath many secret relations to by∣respects; but that of Faith hath in all actions for the main scope and principal end onely the glory of God.
• 3. That of Faith doth labor religiously and conscionably in that parti∣cular Calling wherein Gods Providence hath placed a man, and in all the parts and special Duties of Godliness and Obedience; but Civil Honesty wanders in the generalities of Religion.
• 4. That of Faith doth strive with most earnest contention of Spirit for Spiritual comfort, and a good Conscience before God; but Civil Honesty is fully satisfied with Credit and Plausibleness among men.
• 5. Civil Honesty makes no great conscience of small sins; but the other makes resistance to all known sins.
• 6. Civil Honesty doth not use to make opposition against the sins of the time; but the other doth stand out for the honor of God un∣to the death.

The degrees of saving Faith, w^ch are peculiar to the children of God & distinguish the Regenerate man from the state of the formal Hypo∣crite:

• 1. A feeling and special approbation of the Word of Life and Promises of Salvation, that with it he holds himself an heir of Heaven, without it a childe of endless Perdition.
• 2. A most fervent thirsting for the enjoyment of them, enforced with groans unutterable, and a gasping for it, as the dry and thirsty ground for the refreshing drops of rain.
• 3. An effectual Apprehension of them with a fast and everlasting hold.
• 4. A particular Application of them closely and particularly to his own Soul.

• 5. A full Perswasion of them, being fully and truly perswaded by Gods good Spirit, out of a consideration of his universal change, that they are his own for ever.
• 6. A Delight and Joy thence rising, sound and unconquerable; he lies down in peace that passeth all understanding; he is filled with joy that no man can take from him; he delights in the Grace apprehended, as in a treasure far more dear then the glory of infinite Worlds, yea or Life it self: And from the power and working of this inward grace, spring out Actions outward, both in his general Calling of Christianity, and his particular Vocation, which by the Mercies of God are Faithful, Constant, Uniform, Impartial, Resolute, Universal and Comfortable.

The De∣grees of that Tem∣porary Faith which the Formal Hypocrite may have; viz.

• 1. He may be endewed with understanding and knowledge in the Word of God.
• 2. He may be perswaded that it is divinely inspired, and that it is most true.
• 3. He may see clearly by the Law of God the grievous intolerableness of his sins, and the heavy Judgements due unto them.
• 4. He may be amazed and terrified with fearful horror and remorse of Conscience for his sins.
• 5. He may give assent unto the Covenant of Grace in Christ, as most certain and sure; and may conceive, That Christs Merits are of an invaluable price, and a most precious Restorative to a languishing Soul.
• 6. He may be perswaded in a generality and confused maner, that the Lord will make good his Covenant of Grace unto the Members of his Church.
• 7. He may be troubled in minde with grudgings and distractions, with reluctation and scruples before the Commission of sin; Like Pilate before his Judgement on Christ, and Herod before his beheading of John Baptist.
• 8. After a sin committed, beside the outward forms of Humiliation, by the power of this Temporary Faith, he may be inwardly touched and affected with some kinde and degree of Repentance and Sor∣row, which may sometimes prevent temporal Judgements, as in Achab, and with a slumbering and superficial quiet secure the Con∣science for a time.

The causes whereby Hypocrisie is many times by the world unjustly laid unto the charge of the children of God:

• 1. Suspiciousness, an Argument ever of worthlesness and im∣potency; for insufficiency is most suspitious: That suspition by which a man doth cast the worth, actions and affections 〈…〉〈…〉 in his own mould, and thinks every man ob∣no•••••••••• to all the infirmities he findes in himself.
• 2. Disability and blindeness in the natural man of discerning and acknowledging the operations of grace. For no man can see the actions of grace in another, without the expe∣rience of the power of godliness upon his own Soul.

We may know whether we have sincerity or not, by these signs:

• 1. If we approve our selves to God in all things, not to man, 1 Thess. 2.4. and seek to have the Testimony of a good Con∣science.
• 2. If we are ready to yield simple and absolute obedience to Gods Word (though our reason be often ready to cross the same) even to all Gods Commands, Psal. 119.6.
• 3. If we Repent of all sin, and not retain any one, but hate sin unfainedly in our selves and others.

• 4. If we truly humble our selves in the sight of God, casting our selves down in his presence, confessing our own vileness and unworthiness to appear before him, Mic. 6.8.
• 5. If we be confident in good Causes, and couragious, especially in time of peril, Prov. 10.9.
• 6. If we be constant and persevere unto the end in well-doing, and be resolved never to give over a continued course of Piety, till we have finished the course of our Life, the pilgrimage of our Misery.

The in∣fallible Marks whereby to discern the hol∣lowest hearted hypocrite:

• 1. His chiefest care is to seek the pomp and glory of the World, to be highly esteemed of others, and never regarding the glory of God, or what he esteems of him, 1 Sam. 15.30.
• 2. Hypocrites are sharp-sighted, and have Eagles eyes, to observe the behavior, and look into the lives of other men, but are as blinde in regarding, as backward in reforming their own, Luke 18.11. Matth. 7.3, 4, 5. We ought to begin with our selves, and end with others.
• 3. They are more curious in the observation of the ancient Traditions of men, of the Customs of their Fore-fathers, and of Devices of their own, then of the holy Statutes and Commandments of Almighty God; like the Pharisees, Mat. 15. who charge not Christs Disciples with breaking the Laws of God, but with transgressing the Or∣dinances of men, which themselves made as Necessary to the Wor∣ship of God.
• 4. They are precise in Trisles, and loose in Weighty Affairs; they binde and lay such grievous burthens on other mens shoulders, as themselves will not move with one of their fingers; they ensnare mens Con∣sciences, and entangle their own in small things, but let loose the Reins to them in things simply evil. They made it a great scruple of Conscience to put Judas his Silver-pieces into the Treasury, because it was the price of blood, but made it none to hire a Traytor to betray his Master, and to shed that innocent blood.
• 5. They do all things to be seen of men, seeking the praise and applause of the world, and hunting after vain-glory, who having received all their Reward already, can look for no other at the hands of Al∣mighty God, but the portion he hath promised; which is even Mo∣tive sufficient of it self to cause us to abhor this base, unworthy, cursed and abominable sin of Hypocrisie.

A painted Sepulchre, The Just mans Ape, A puny Devil in an Angels shape: Lo here the Hypocrite, whose twylight eyes Seem with much Confidence to reach 〈◊〉〈◊〉 Skies: Who seems to shake the Heavens with his breath, Ev'n whil'st his heart doth Covenant with Death. Dissembling wretch! Truth doth thy Conscience tell, God is not mock'd: fool not thy self to Hell: Seem thou what thou wilt, the Dev'ls in earnest, Juggle no more, Damnation is no Jest.

The Third Commandment.

Thou shalt not take the Name of the Lord thy God in vain; for the Lord will not hold him guiltless that taketh his Name in vain.

THis Commandment prohibiteth the vain usage of Gods Name; that is, in whatsoever false, vain, light or trifling thing, which tendeth either to the dis∣grace, or at least-wise not to the glory of God. Thou shalt not take the Name of God in vain; that is, Thou shalt not onely not forswear, but neither shalt thou make any dishonorable mention of God; as neither against nor besides that honor which is due unto him, neither yet lightly, neither yet without just cause: but, thou shalt glorifie the Name of God in all that that doest, think, speak and desire, and shalt labor that others may be won by thy means to do the same. For as the abuse of Gods Name is here prohibited, so the lawful and right use thereof is here com∣manded; which consisteth in the true confession and magnifying of his Name both publikely and privately: The Reason hereof being taken from the fearful estate of such as any way abuse the Name of God, the Lord holding them as guilty of dishonor done unto his most Sacred Majesty.

The vertue then of this Commandment consisting in the right and honorable usage and taking of the Name of God, must be the propagation and spreading abroad of Gods true Doctrine; The celebration, lauding and magnifying of his Name; The confession of the Truth which we know concerning God; Zeal for God; Invocation; Thanksgiving; Right and lawful Swearing, which is compre∣hended under Invocation, as a special under the general: For an Oath is a religious and necessary Confirmation of things doubtful, by invocating God, or calling on him to be a Witness of Truth and a Revenger of Falshood, or the calling of God to Witness for the Confirmation of the unknown Truth of some thing: Or, an Oath is an invocating of God, whereby is desired, that God, who is the viewer of the Hearts, would be a Witness unto him that Sweareth, That he will not lye or de∣ceive in that matter whereof he Sweareth, and that God would punish him that Sweareth, if he do lye or deceive. An Oath was ordained of God, that it might be a Bond of Truth between Men, and a Testimony or Record, That God is the Author or Defender of the Truth. He that taketh an unlawful Oath, as by the Creatures or the like, is bound to keep it, because he Sweareth indirectly by God; or that taketh it by false gods, is likewise bound for the same reason. So likewise an Oath whereunto a man is drawn by fraud or subtilty, fear or compulsion, bindeth him notwithstanding, if it be of things lawful and possible. But Oathes that are made of unlawful things, either by an Error or by Ignorance, or through Infirmity, or against the conscience, may not be kept without sin, it is sin to keep them, as did Herod in Beheading John Baptist, by pretence of keeping his Oath. For what things God forbiddeth, those things he will not have men sworn or unsworn to perform, and he that keeps such an Oath heaps sin upon sin; therefore is it to be repented of with sound and throughly unfeigned Repentance.

Here note, That Oathes extorted from men against their wills are to be kept, if they contain nothing in them that is unlawful, although they be unprofitable and hurtful to us; but unto wicked Oathes no man ought to be forced: neither should wicked Oather be extorted from us by any torments, but we must chuse to dye

rather. But if any wicked or impious Oathes be made through fear or infirmity against our conscience, those do not binde us to performance, but must be recalled by sound Repentance, because what is impious to be done, that is impious to be sworn: neither is one to be heaped on another. But extorted Oaches that are not impious, which are made of things lawful and possible, though hurtful and hard, yet are doubtless to be kept, because thou art bound by Gods Law to chuse the lesser evil. And as by swearing falsly the Name of God is taken in vain, so also by vowing rashly. Now a Vow is a Promise solemnly made to God of things lawful and possible, or a solemn Promise made unto God of some things that are ino ur power to perform, for the further strengthning of our Faith, Deut. 23.21, &c. Eccles. 5.3, &c. This lawful and holy Vow is a profitable help to further us in the Worship of God; indeed a Vow is not part of Gods Worship, no more then Fasting is, yet they are both helps and furtherances of the true Worship of God; and it is far better never to Vow, then having vowed, not to perform that which is gone out of our lips: So as we may reason with such Vow-breakers, as Peter did with Ananias, Acts 5.4. for they impudently mock the Majesty of God, and thereby, to his great dishonor, take his Name in vain.

In breach of an holy and religious Vow, there is a double trespass; because to the observation of a Vow, the man is tyed by a double bond, both absolutely by Duty, and respectively by Covenant and Promise, and thereby violateth both his Duty and Fidelity unto God. For by a Vow we binde our selves for the doing of some special thing that is acceptable to God, or for the leaving undone some thing displeasing to him, because he alloweth not of our Will-worship, Col. 2.23. therefore we are not left free to Vow what we list, having then no Assurance that God will accept them, Isa. 10.12. Vain then, wicked, and ridiculous are the Popish Vows of Pilgrimages, of Abstinence from Flesh, of Single life, yet perpetual Cha∣stity, of voluntary Poverty, of Friarly Obedience to superstitious men, and the like; not one whereof doth appear to be grounded in the Word of God.

The Popish Vows, many of them, are as blasphemous as superstitious, for they Vow not to God onely, but to Saints, for which they have no president in Scri∣pture, no not when Vows stood in the greatest force, and were in largest extent; yet they teach, That Vows are a substantial part of the Worship of God, and so by their own confession commit manifest most abominable Idolatry, by communi∣cating this honor to the Saints, thereby making them to be Gods. In the right maner of Vowing, observe therefore, That the making of a Vow was alway wont to God, craving his blessing, Psal. 61.5. Gen. 28.20. And as they must be made with Prayer, so they must be performed with Thanksgiving, Psal. 6.5. otherwise it were better never to have vowed and promised unto God. And Vows thus lawfully made, are not meerly Ceremonial, or pertaining to the times of the Law, but are a constant and perpetual Ordinance of God, to be observed and practised under the Gospel: yet because the Jews were tyed to sundry legal Observations, whereby upon occasion they testified their thankfulness, it may not be unfitly held that Vows were partly Ceremonial, partly Moral; partly they were abrogated, and partly they continue and remain in full force to the end of the world, because the Spiritual Duties shadowed thereby binde all persons.

In this Command∣ment are three parts; viz.

• 1. The Rash use of Gods Name is forbidden.
• 2. The Sanctifying of it is commanded, contained under the prohibition.
• 3. A Threatning against the Breakers of this Command∣ment.

The Name of God is that whereby he is called and known to us. And it sig∣nifieth

• 1. The Attributes, Titles or Properties of God; that is, those things which are affirmed of God, Gen. 32.29. Exod. 3.15. & 33.6.
• 2. God himself, Psal. 116.43. & 5.11.
• 3. The Will or Commandment of God, and that either revealed and true, or imagined and feigned by men, 1 Sam. 17.45. when Christ came with Gods Word, and at his command, he said that he came in his Fa∣thers Name, Joh. 5.43.
• 4. The Worship of God, Trust, Invocation, Praise, Pro∣fession, Mic. 4.5. Mat. 28.19. Indeed the Name of God is taken in vain, whenever no profit redoundeth to thee or any other by the using of it, but contempt and dishonor to God.

In this Command∣ment is forbidden all Abuse of the Name of God, which may be these several ways:

• 1. By Blaspheming, or giving occasion unto others to Bla∣spheme.
• 2. By Swearing falsly, deceitfully, rashly, commonly, or by Creatures.
• 3. By Cursing and Banning.
• 4. By Vowing things impossible or unlawful, or by neglecting of our lawful Vow.
• 5. By lightly using the holy Name of God in his Word.
• 6. By vain Protestations and Asservations.

Or thus, To take the Name of God in vain, is to speak of God or his Words or Works contemptuously, lightly and rashly, which may be done sundry ways, but especially by these five; viz.

• 1. By Blasphemy, when one doth not onely speak contemptuously of God, but doth also use reproachful words, and such as savor of contempt against his Majesty, as they do that re∣nounce God.
• 2. By abusing the ho∣ly Scripture, which is done specially three ways:
  • 1. When it is prophaned by ridiculous Scoffs.
  • 2. When it is corrupted or wrested other∣wise then the true sense is.
  • 3. When it is abused to Enchantments or Sorceries.
• 3. By Dissoluteness of life, when one professeth to know God, but yet denieth him in his deeds.
• 4. When the word [God] or the Name of Jesus is used of us either rashly, or without cause and vainly.
• 5. When any sweareth by him vainly; that is, as often as the circumstances of an Oath are not kept.

The causes of the horrible Abuse of Gods Name by com∣mon Swearing; viz.

• 1. Custom and common use, whereby many think themselves ex∣cused.
• 2. Evil Examples, by corrupt communication, when we keep wicked company.
• 3. Want of Admonition; for many sin this way, that do not think or know they sin, Swearing so often, that they know not or take no notice of it when they Swear.
• 4. Want of Punishment by the Magistrate, who are oftentimes guilty of other mens Oathes hereby.
• 5. A Reprobate sense; for when men are given over to commit wickedness, impiety becomes habitual to them, and the Name of God is made of no account amongst them.

The special Abuses of Gods Name more fully explicated; viz.

• 1. Blasphe∣my, which is
  • 1. To speak any thing derogatory to the glorious Attributes of God.
  • 2. When the Lord is disgraced, as by Pharaoh, Exod. 3. A man is made accessary to Blasphemy, by giving occasion to others to Blaspheme, which is when a mans Profession is Christian, yet his Practice wicked.
• 2. Swear∣ing false∣ly, which is
  • 1. When a man Swears a thing to be true which he knoweth to be false.
  • 2. By Swearing deceitfully; which is, when a man shall affirm any thing upon his Oath, that he will perform and do it, when his intent is otherwise; or not to do it, when his meaning is to do it; or when he is careless and negligent of his Oath.
• 3. Swearing Rashly; which is, by Swearing without due consideration what an Oath is, and by whom it is taken; thus we usually sin. Also by Swearing commonly in our communication and talk one with another, by the Crea∣tures, the Mass, or any the like vain thing.
• 4. Cursing or Banning, which is a calling for Plague, or any the like fearful evil upon those with whom we are offended, Rom. 12.14.
• 5. Vowing things unlaw∣ful or impossible, or neg∣lecting of our Vows, which are
  • 1. General, in the time of our Baptism.
  • 2. Special
    • 1. Upon any special occasion of danger or benefit.
    • 2. Without any such occasion, onely up∣on a free resolution, the rather to glorifie God.
• 6. Light using of Gods Name, by saying (O Lord) or (O God) upon every light occasion, without having the heart lifted up unto him: Or by way of Ad∣miration, crying out, Good Lord, upon every news or light accident: Also the vain & wicked using of his Word and Attributes, Titles or Properties, which the better to avoid, know, that they are such as these, to which thou mayest easily refer all the other several de∣grees and kindes of them; viz.
  • 1. By Praising God for any thing wickedly gotten, or for any evil thing: Thus did Saul, 1 Sam. 23.21.
  • 2. By Derogating from Gods Power; as 2 King. 7.
  • 3. By Derogating from his Providence, crying out, What ill luck had I!
  • 4. By Speaking of his Mercy to be the more hardned in doing evil.
  • 5. By Speaking irreverently of his Works of Ele∣ction, Creation, Redemption, &c.
  • 6. By Talking vainly of the Word of God, to no edification, and to move vain Questions about it.
  • 7. By Mocking at any thing therein, or jesting out of it.
  • 8. By alledging it to defend any sin or error, as the Devil did to Christ, Mat. 4.
  • 9. By using it to charm withal, Lev. 20.6. or the holy Names therein, to Conjuration.
  • 10. By teaching falsly in the Name of the Lord, as the false Prophets did, saying, Thus saith the Lord.
  • 11. By ascribing Power, Greatness, &c. to our selves, as Nebuchadnezzar, Herod, and the Prin∣ces of Tyre did, Dan. 4. Acts 12. Jer. 27.
• 7. Vain Protestations and Asseverations; that is, the needless use of them, when some earnest occasion doth not urge hereunto: Against those as against Swearing doth Christ direct his speech Mat. 5.37.

That our Swearing may be law∣ful, it is re∣quired

• 1. That we Swear onely to such a Truth as we know to be so; for al∣though it be a Truth to which we Swear, yet if we know it not so to be, we are perjured, because we Swear contrary to our Conscience.
• 2. That we Swear according to the known intent of him unto whom, or before whom we Swear: for if we Swear in doubtful words, having another meaning then we know him to have before whom we Swear, we abuse the Ordinance of God.
• 3. This being a part of Gods Worship, we must do it with great fear and reverence.
• 4. We must Swear onely things lawful and possible, otherwise we but mock God, who cannot be mocked.
• 5. If we Swear for the performance of any lawful thing by the Assistance of God, we must be careful our Oath be not fru∣strated.

The Vertue of this Com∣mandment consisteth in the right and honorable usage of Gods Name; the parts whereof were formerly na∣med, but here explained; viz.

• 1. The Propagation and spreading abroad of Gods true Doctrine not that onely by the publike Ministery of the Word, but that in∣stituting and instructing which appertaineth to every one pri∣vately in his place, being bound to bring others to the knowledge and Worship of God, Deut. 4.9.
• 2. The Celebration, lauding and magnifying of God, which is a com∣memoration and recounting of Gods Works and Properties, joyn∣ed with a love and admiration of them.
• 3. The Confession of the Truth which we know concerning God, which is the shewing of our judgement and opinion concerning God and his Will certainly known out of his Word, Rom. 10.10.
• 4. The Zeal of God, which is an ardent love of God, and a grief for any reproach or contempt which is done to God, and an endeavor to put away that reproach from the Name of God, and to avoid sins our selves, and to banish them from others.
• 5. Invocation, which is Prayer, whereby we crave of the true God none other blessings then God hath commanded us to ask of him onely, made in true Conversion by Faith, and in a full perswasion of Gods Promises for the Mediators sake, Psal. 105.1.
• 6. Thanksgiving, which is to acknowledge what and how great Blessings we have received of God, and to yield unfeigned Obe∣dience unto him to the utmost of our power, Col. 3.17. 1 Thess. 5.18.
• 7. Right and lawful Swearing; the maner whereof hath been already touch'd, and yet remains to be further opened.

Again, Gods Name is honored,

• 1. By our deeds of Piety, Pray∣ing, Reading, Hearing, Preaching, &c. also of Cha∣rity, 2 Cor. 8.19. And when we confess and defend it as the Martyrs did. Now that our deeds may be good, these Properties are required:
  • 1. They must be frequent and often.
  • 2. They must be done in sincerity and truth; that is, from the very heart, with an aim at this onely end, That God may have glory.
  • 3. In Faith; that is, by persons believing, and in assurance of being accepted in all our devotion, Heb. 11.6.
  • 4. The Doer must be separate from sin; that is, not live impenitently in, or make a trade of any sin.

• 2. By our speech; as herein we are pri∣viledged beyond all other earthly Creatures: And this is the right use of the tongue; as
  • 1. When our talk is not corrupt, but tending to the edification of others.
  • 2. When we speak Reverently of the Name of God, Phil. 2.10.
  • 3. When in all things we make Conscience of speaking the Truth, Josh. 7.19.
  • 4. When an Oath is rightly taken, or a Vow rightly made; for this is a special part of Gods Service, Deut. 6.13. Jer. 4.1.
  • 5. When we speak of the Word of God to edifica∣tion, Psal. 37.3. Deut. 6.7.
  • 6. When we speak affectionately and thankfully of the Works of God to others, Psal. 107.8. yea, of his Judgements upon our selves, Job 1.11.
• 3. In the Thoughts and Desires of our hearts; which is, when even here we are enslamed with a love and reverence of his holy Name, and do burn with a desire of his glory above all things: Without this the outward re∣verence is nothing at all in Gods acceptation.
• 4. When we labor to bring others to the glorifying of Gods Name, Matth. 5.16. extending our care to others, by all means possible and lawful to win them to the praise and glory of God.

Christian Confession of the Truth being also a spe∣cial vertue of this Com∣mandment, as whereby Gods Name is highly ho∣nored, is twofold:

• 1. Open; when a man boldly confesseth the Truth or his Faith before the Adversary even to the death: This is the highest degree of Confession.
• 2. Implicite; when a man to keep his Religion is content to forsake his Countrey, Friends and Goods: This is a lower degree thereof, yet ac∣ceptable to God.

Two special Times in which Confession of our Faith is to be made:

• 1. When we are examined touching our Religion by them that are in Authority.
• 2. When in the want thereof Gods glory is directly im∣peached, the Salvation of men hindred, the Truth obscured, Error enboldned, and our Neighbor offended.

Unto the Confession of the truth and conse∣quently to this Com∣mandment, is repugnant

• 1. Denial, which is
  • 1. An universal and general Defection from true Religion. This Denyal is proper only to Reprobates and Hypocrites.
  • 2. Special and Particular, committed through error, not voluntary, neither purposed, through fear and humane frailty: This may happen to a childe of God, as in Peter. When a man is forced to deny his Religion, his offence in deed and in truth is voluntary (though some otherwise think it to be a mixed action) for compulsion doth not reach to the Will, but to the outward man, and serves to draw forth a consent; and when consent is yielded, he denies his Religion voluntarily; for voluntas non potest cogi.
• 2. Dissimulation or Dissembling, and hiding of the Truth, when as Gods glory and our Neighbors safety requireth a Confession there∣of. Hereof are they guilty who out of novelty, curiosity, or for fashions sake, dare be present at Idolatrous Service: for it is not lawful for any man, being urged, to go to Idol-Service and hear Mass, though he keep his heart unto God. The Corinths might not go into the Temple of Idols, though not partaking with Idolaters in their Worship, 1 Cor. 8. & Chap. 10.
• 3. The abusing of Christian liberty, or giving offence in things indifferent, to confirm errors in the mindes of the Adversaries or of the weak, to alienate them from true Religion, Rom. 14.15.

• 4. All Scandals and Offences given in Maners, when as they which profess true Religion lead lewd and wicked lives, and thereby deny what they pro∣fess, Rom. 2.24.
• 5. Unlawful Christian slight in time of Persecution: for though in some cases it may be lawful, yet is Sub∣jection simply to be yield∣ed to the punishment of Magistrates, for the better witnessing of the Truth, though we do not alway tender obedience to their Commands. Now to a lawful Christian flight in time of Persecution, by a Minister of Gods Word, or any other man whatso∣ever, are required these eight Conditions, that Gods Name may not be dishonored, nor this Com∣mandment broken; viz.
  • 1. When there is no hope of doing good by his abode in that place where the Persecuti∣on is, but otherwise he may fly.
  • 2. If the Persecution be personal; that is, di∣rected against his person particularly, then he may use his liberty. Publike Persecu∣tion is directed against the whole Church.
  • 3. If there be in the Pastor a moderation of minde, for he must neither be overcome with excessive fear, nor through over-much confidence.
  • 4. That the Pastor withdraw himself onely for a time, not utterly forsake his Charge, unless his person be chiefly aymed at in the Persecution.
  • 5. If after due tryal and examination he finde not himself sufficiently armed with strength to resist the Extremity.
  • 6. If he be expelled or banished by the Ma∣gistrate, though the Cause be unjust.
  • 7. If God offer a lawful way or means of escape, and does as it were open a door, and give just opportunity to fly.
  • 8. If the Danger be not onely suspected, sur∣mised, and seen afar off, but certain and present.

That we may the better know how to avoid the dishonoring of Gods name by our unlawful flight, take notice of the princi∣pal signs thereof:

• 1. When God puts into a mans heart the Spirit of Cou∣rage and Fortitude, whereby he is resolved to abide and stand out against the force of all enemies.
• 2. When a man is apprehended and under the custody of the Magistrate.
• 3. When a man is bound by his Calling or Ministery, so as in it he may glorifie God and do good to his Church, then he may not fly.
• 4. When God in his Providence cuts off all lawful means and ways of escape, he doth then as it were bid that man stay and abide.

Gods Name is most commonly abused by Swearing, we will therefore now speak of Oathes, and in the first place know that they are of two sorts:

• 1. Of things past, for the discovery of Truth.
• 2. Of things to come, for binding a Pro∣mise; which, if made unto God, is cal∣led a Vow. This will be touch'd in the close of this Commandment.

In an Oath, which is of things past, three circumstances are re∣quired, without which the Oath is sinful and vain:

• 1. That the thing whereupon we are about to Swear, be not onely true, but also that the Truth thereof be certainly known unto us.
• 2. That the thing be of some weight, as well to the glory of God, as to the love of our Neighbor.
• 3. That the Truth of that thing by any other means cannot be brought to light, for otherwise the very Name of God is contemptuously used.

In an Oath re∣specting things to come, are these five things to be observed:

• 1. That the thing be of some importance, for the reverence we have of God.
• 2. That it be just and lawful, that we call not God to witness what is contrary to himself.
• 3. That it be in our power, else we swear madly or hypocritically.
• 4. That it be of things certain, lest we swear with an evil conscience.
• 5. That in time we perform it indeed, though it should be never so much to our loss and hindrance.

There are four distinct things in e∣very Oath:

• 1. An Asseveration of the Truth.
• 2. A Confession of the Omnipotent Presence, Wisdom, Justice, and Truth of God.
• 3. Invocation on God to give Testimony to the Conscience of the Swearer, that he speaks but Truth.
• 4. Imprecation, whereby man bindes himself to punishment if he swears falsly.

That we may be careful (as it is our duty) to use an Oath aright, we must consider these six particulars therein; viz.

• 1. What an Oath is: It is a solemn Appealing to God, whereby we testifie that we speak Truth.
• 2. Who is the Author of it: That is God himself, by whom alone we are to Swear.
• 3. The parts of an Oath where∣of it consist∣eth; viz.
  • 1. Confirmation of a Truth that cannot else be known but by our Oath.
  • 2. Invocation of Gods Name, who is witness of the Truth, and a Judge to be avenged of us if we lye.
  • 3. Confession, that God punisheth Perjury either ex∣pressed or implied, openly or secretly; which Confession is threefold:
    • 1. A man confesses that which he swears is true in his Conscience.
    • 2. That God is a witness not onely of his outward action and speech, but also of his particular Conscience.
    • 3. That God is an Omnipotent Judge of all and of him that sweareth; able to justifie him if he swear truly, or to condemn him eternally if otherwise.
  • 4. An Obligation, binding us to the punishment, if we perform not the Condition.
  • 5. Imprecation, or Prayer to God for these two things:
    • 1. That God would be a witness with him that sweareth, to testifie that he sweareth truly, and according to his Conscience: So did Paul, Rom. 9.1.
    • 2. That God would become a Judge to curse him with eternal death, if he sweareth falsly, 2 Cor. 1.23.
• 4. The form or maner that is to be obser∣ved in our Swear∣ing; & that is
  • 1. In Truth, lest we make God a lyar; which respecteth two things:
    • 1. The matter whereto we swear, for God may not be called to be a witness to a lye.
    • 2. The minde of him that sweareth, for his Oath must be according to his minde, without fraud or deceit, with intent to perform his Promises.
  • 2. In Justice or Righteousness, lest we commit impiety; which also respecteth two things:
    • 1. The thing sworn to, which must be just and lawful, and according to Gods Word.
    • 2. The Conscience of the Swearer, for a man must not swear for a Trifle, though the thing be true, but either by the Authority of the Magistrate, or upon some necessary occur∣rent of his lawful Calling: for light matters are not a just cause of an Oath.

• ...
  • 3. In Judge∣ment, lest he be rash and heady even in so weigh∣ty a matter: I say, in Judgement
    • 1. Of the Oath, to know the nature of an Oath, and to be able to judge of the matter whereabout he sweareth; and also to discern rightly of the persons before whom, of time, place, and other circum∣stances.
    • 2. Of his own Person, to see in his Conscience whether he be fit to take an Oath, and thereby to worship and glorifie God: for, the Fear of God, and Swear∣ing by his Name, are joyned together, Deut. 10.20. So that a prophane man that hath not the fear of God in his heart, ought not to Swear.
• 5. The Ends of an oath, which are
  • 1. In respect of God, his own glory.
  • 2. In respect of Men, to confirm some truth or decide some con∣troversie; so that the particular Ends of all lawful oaths may be these four; viz.
    • 1. Allegiance and Obedience to Princes: so the El∣ders of Gilead swore to Jephthah, Judg. 10.11. So Jehoida the Priest made the guard of King Joash to swear, 2 King. 2.11, 4.
    • 2. To confirm a lawful League, and establish a Cove∣nant between men. Thus did Abraham with Abi∣melech, and he with Isaac, Gen. 21.23, 24. & 26.28, 29, 31. Thus did Jacob and Laban, Gen. 31.53. so did David and Jonathan, 1 Sam. 18.3. & 20.8. & 23.18.
    • 3. For the deciding of Controversies between party and party, which otherwise cannot be determined.
    • 4. To justifie our Religion, and to binde our selves thereby to the true Worship of God. Thus was it in the days of Asa, 2 Chron. 15.12, 13, 14. & 34.31, 32.
• 6. The Properties of an Oath; for as every Oath is not unlawful, so every Oath is not lawful, as when contrary to Gods Word. Now it is the proper∣ty of a lawful Oath, to be undertaken of such things as are true, certainly known, possible, godly, necessary, profitable, weighty, worthy so great a Confirmation, and no way disagreeing with Gods Word, no way prejudi∣cial to his Honor, or the Love we owe unto our Neighbor.

Again, before & at the taking of every Oath there must be conside∣ration had of these particu∣lars; viz.

• 1. Of the thing in question that is to be confirmed.
• 2. Of the nature of the Oath that is taken.
• 3. Of the minde and true meaning of him that sweareth.
• 4. Of the particular circum∣stances of time, place and persons before whom we swear; as if before the Magistrate, remember these three Caveats; viz.
  • 1. That the Oath be administred lawfully, not against Piety or Charity.
  • 2. That the Oath must be taken in the Ma∣gistrates meaning, not in our own private sense.
  • 3. Not ambiguously, but our words must be agreeable to what we conceive in heart.
• 5. Of the just occasions of an oath, which are chiefly these four; viz.
  • 1. When it may further Gods glory and Worship.
  • 2. When it may tend to the Preservation of our Neighbors life, goods and good-name, or to the furtherance of Bro∣therly love.
  • 3. When it lawfully serveth to relieve a mans own private necessity.
  • 4. When the Magistrate doth exact it by order of Justice.
• 6. Of the event and issue of the Oath.
• 7. Whether the party we are to deal with, doubteth of the thing we are to speak of, or not.
• 8. If we doubt, whether then it may not be passed with Truly and Verily, or by doubling our Asseveration, as Christ did.

• 9. Whether there be not any other fit means to try out the matter, before that we come to an Oath.
• 10. When the matter is of importance, and there is no other Tryal but by an Oath, we must consider before whom we swear, as the Judge or Magistrate, Jer. 4.2. And by whom or what, as by the Lord, Lev. 19.12.

In every lawful oath there is a double Bond:

• 1. It bindes one man to another for the performing of the thing he sweareth to do.
• 2. It bindes a man unto God; for he that sweareth, invocates God as a witness and a Judge of the Truth of his Assertion; and he stands bound unto God, till the thing sworn unto be performed, if it be lawful and possible.

That a Christian may take a right and lawful oath is confirm'd by these Reasons, drawn

• 1. From the end of an Oath; for an Oath is a confirmation of Faith and Truth, a deciding of Debates, a Bond of Civil order, and giveth and ascribeth the praise and maintenance of the Truth to God.
• 2. From the nature of an Oath, which is a Testification of the Truth, and an invocation of God, whereby we desire of him such things as are agreeable unto his Nature and Will manifested in his Word, even that he will bear Record of the Truth.
• 3. From Gods own Commandment, Deut. 6.13. & 10.20. Isa. 65.16.
• 4. From the Examples and Practice of the Saints, whose Oathes are in Scripture approved; and such places of Scripture as forbid Oathes, forbid onely rash Oathes, and such as have not the lawful causes and conditions of an Oath.

There are two Times and cases wherein a man may lawfully Swear; viz.

• 1. When the Magistrate ministreth an Oath unto a man upon a just oc∣casion: for he hath power in this case, and therefore when he justly requires it of a man, then may he lawfully swear. Let no man therefore vainly imagine from the words of our Savior, Swear not at all, Matth. 5.34. that it is not lawful to take an Oath, being thereto lawfully called by a Magistrate; for Swearing is commanded as a part of Gods Wor∣ship, Deut. 10.20. And Christs meaning in that place was not to forbid all Swearing simply, but all Swearing after the Jewish maner and custom; that is, in common talk and communication, as is plain in ver. 37. For this is a Rule to be observed in the Interpretation of Scripture, Things generally spoken must be particularly understood, ac∣cording to the circumstances of the present matter in hand; as when Paul saith, He became all things to all men, 1 Cor. 9.22. if this should be taken generally, we might say, That with Blasphemers he became a Blasphemer, &c. But as that speech of Pauls must be restrained to things indifferent, so this here of our Saviors is restrained to the Jewish Custom.
• 2. When a mans own Calling general or particular, ne∣cessarily re∣quireth an Oath: And this is in four cases; viz.
  • 1. When the taking of an Oath serveth to maintain, procure or win unto God any part of his glory, or to preserve the same from disgrace. In this regard Paul, moved with a godly zeal, useth an Oath in sundry of his Epistles.
  • 2. When his Oath serveth to maintain or further his own or others Salvation, or preservation in Soul or Body, 2 Cor. 1.23. Psal. 119.106.
  • 3. When the Oath serves to confirm and stablish Peace and Society between party and party, Kingdom and Kingdom. Thus Abraham and Abimelech, Jacob and Laban, Gen. 21. & 31.
  • 4. When a man by Oath and not otherwise may free himself from temporal losses; in which regard a man may lawfully by Oath purge himself from infamy and slander.

An Oath is to be used onely in case of necessity, and that for these Rea∣sons:

• 1. Because God will not hold him guiltless that taketh his Name in vain, which is done one way by using it negligently and unnecessarily.
• 2. Because the end of practising an Oath is to decide Strifes and de∣termine Controversies, which disturb Peace, and hinder Christian Charity, Heb. 6.16.
• 3. The Name of God is most fearful in Praises, glorious in Holiness, great in Might and doing Wonders; therefore it ought not com∣monly to run in our mouthes without weighty and necessary cause.

An Oath doth not binde in these six cases:

• 1. When it is against the Word of God, and tendeth to the maintenance of sin.
• 2. If it be made against the wholesom Laws of the Commonwealth.
• 3. If it be taken by such persons as want Reason, as Children, Ideots, Mad-men, &c.
• 4. If it be made by those who are under tuition of others, and have no power to binde themselves.
• 5. When it is made of things impossible, for then it is a vain Oath.
• 6. If at the first it were lawful, and afterward it become unlawful and impossible.

We must Swear by God onely, and that for these Rea∣sons; viz.

• 1. Because God hath commanded us to Swear by him onely, as alone to be feared and worshipped.
• 2. God will have Invocation to be used to himself onely, and an Oath is an invocating of God.
• 3. An Oath gives and ascribes unto him by whom we Swear, the inspe∣ction and viewing of mens hearts, the hearing of them, and infinite Wisdom and Knowledge; but God onely views the heart, Joh. 2.25.
• 4. By whom we Swear, unto him we give and ascribe the executing of punishment, and Omnipotency, as whereby he must maintain the Truth, and punish him that lyeth; but God alone is Omnipotent, and the executer of punishment, Mat. 10.28.

Reasons against Swear∣ing by the crea∣tures:

• 1. An Oath is a part of Gods Worship, Deut. 10.20. every part whereof must be referred to God directly; but in indirect swearing by the Creatures, the Oath is directly referred to the Creature, and indirectly unto God, namely in the Creature, which is not lawful.
• 2. A man must Swear by him that is greater then himself, Heb. 6.16. and therefore God swar by himself, because there was none greater to swear by, ver. 13.
• 3. Thou shalt Swear by my Name, Deut. 6.13. Then God seems to pre∣scribe such a form of Swearing, wherein his Name is plainly expressed; but in indirect Oathes by the Creatures it is otherwise.
• 4. He that sweareth by the Temple sweareth by God, Mat. 13.16. whence may be gathered, That an indirect Oath is superfluous, because it is sufficient that a man Swear by God onely, and not by the Creature also.

Unto right and lawful Swearing is opposed

• 1. The refusing of a lawful Oath, when one avoideth to take an Oath that tendeth to Gods glory and to the safety of his Neighbor.
• 2. Perjury or Forswearing, when wittingly and willingly a man de∣ceiveth in an Oath, either in bearing Witness, or in Promise made to God.
• 3. An Idolatrous Oath, which is taken by another besides the true God.
• 4. An Oath made to an unlawful thing; as was Herods to perform whatsoever Herodias Daughter should ask.
• 5. A Rash Oath made of lightness, without any necessity, or for no great cause.

Perjury is three∣fold, or there are three kindes of Perjury; viz.

• 1. When a man Swears that which he knows to be false; when a man confirmeth by Oath that which he knows, or thinks to be other∣wise.
• 2. When he Swears that which he means not to do; this is deceitful Swearing, when a man either about things past or to come, Sweareth contrary to the true knowledge or purpose of his minde, reserving a meaning to himself contrary to the meaning of the Magistrates de∣mand, according to which every Oath is given and so must be taken: for if a man might lawfully frame a meaning to himself in Swearing, he might easily delude all Truth, and so should not an Oath for con∣firmation be the end of Strife, but the breeder thereof, through surmise of false meaning in him that Sweareth.
• 3. When Swearing to do a thing which he also means to do, yet after∣ward doth it not: The breaking of a binding Oath; as when a man upon his Oath promiseth to do a thing that is lawful, and doth it not, unless God after the Oath taken, make the thing promised impossible to be done, for then it is no longer binding.

In Perju∣ry there must be these two things; viz.

• 1. A man must affirm or avouch some thing against his own minde, his own meaning, purpose, intention or perswasion; his speech must not be answerable to that which is in his minde; if he knoweth a thing to be false, and swears it is false, this is no Perjury.
• 2. In Perjury there must be an Oath: it is not Perjury to affirm a thing that is false, unless he also swears to the thing he affirms falsly, against his minde; yet every Oath maketh not a direct Perjury, unless it be a binding Oath: for a man may swear unto a thing that is unlawful, and afterward alter his minde, and not perform his Oath, without Perjury: Now he sinned in so swearing, and thereby obliged to Repentance; yet he is not Perjured, because the Oath was not a binding Oath.

The grievous∣ness of this sin of Perjury, ap∣pears by these three sins which are con∣tained in it; viz.

• 1. The uttering and maintaining of a lye.
• 2. The calling on God to be a witness to a Lye, wherein men do as much as in them lieth, set the Devil himself, the Father of Lyes, in the room of God, the God of Truth, and so grosly rob him of his Honor and Majesty.
• 3. In Perjury a man prays for a curse upon himself, wishing God to be a witness of his Speech, and a Judge to Revenge if he swear falsly; so as herein a man is his own Enemy, and as much as in him lieth, doth cast his own both Body and Soul into Hell.

Now as touch∣ing Vows, know, That these four Conditions are Required in every lawful Vow; viz.

• 1. Concerning the person of him that voweth, that he be a fit person.
• 2. Concerning the matter of a Vow, that it be lawful, possible, and acceptable to God, it may not therefore be sin; not trisles or light matters; nor things meerly necessary, as to dye, which cannot be avoided, nor things impossible.
• 3. Concerning the form of a Vow, it must be voluntary and free. Now that it may be so, these three things are necessary:
  • 1. That it be made in judge∣ment; that is, in Reason and Deliberation.
  • 2. That it be done with consent of Will.
  • 3. With Liberty of Con∣science.

• 4. Concerning the End of a Vow, which is not to be a part of Gods Worship, but onely a stay or help to further us in the same. Now there are three special and particular Ends of a law∣ful Vow; viz.
  • 1. To shew our selves thankful to God for blessings received.
  • 2. To prevent sin to come, by keeping sobriety and modera∣tion.
  • 3. To preserve and encrease our Faith, Prayer, Repentance and Obedience.

Again, in a vow consider,

• 1. What it is is; even a free and solemn Promise to God, touching such things as please him, tending to the glory of his Name, the profit of our Brethren, or the Repentance and Salvation of our own Souls.
• 2. Who may Vow; and they are onely and all such as are free and at liberty.
• 3. To whom Vows are to be made; not to Saints or Angels, but to God onely, and to him alone they are to be performed, Psal. 76.11.
• 4. What we may Vow to God; not things unlawful, unpossible and un∣warranted by the Word of God; not things whereof we are uncer∣tain whether they please God or not: but such things as the Scripture warranteth, being the true Rule of all right ways, the Record of Gods Revealed Will.
• 5. That being thus made, it is carefully to be kept and religiously to be performed, having an eye to that party with whom we have to deal: For as Vows are to be made with reverence, so are they to be per∣formed with care and diligence; otherwise we grosly abuse the Ma∣jesty of God, and take his Name in vain. So that Vows are not in themselves unlawful or to be condemned, so as they be restrained and bounded in the compass of the Law of God.

Consi∣der far∣ther in Vows these Particu∣lars; viz.

• 1. If they be made of any thing flat against the Word of God, they can∣not binde or tye us to the performance thereof: for all the force and power of binding us, is to be borrowed and derived from the Word of God, otherwise they have no strength or efficacy to constrain or command.
• 2. They must not be made of such persons as want sufficient Reason, Judgement, Discretion and Understanding; as Children, Fools, or Furious persons.
• 3. They must be so made as they may stand with Christian Liberty: for we may not in any sort make that absolutely Necessary which God hath left free unto us, ensnaring the Conscience, and abridging the Li∣berty which Christ hath purchased: contrary to the Commandment of the Apostle, Gal. 5.1.
• 4. That a Vow made of a thing unpossible is no Vow at all, but an intoler∣able presumption, and a wilful tempting of God.
• 5. They must not be against a mans general or particular Calling; that is, neither against his calling as he is a Christian, neither against that spe∣cial calling wherein he liveth.
• 6. They must not be rash, heady, sudden, idle or unadvised, but made with Advice, Meditation and Deliberation: for rash Vows are not lawful, though the things vowed may be done lawfully.
• 7. They ought all to be of great moment and importance, not idle and trifling toys, like the Popish Vows, whereof one voweth a Pilgrimage to the Saints, another to fast or eat no Flesh at such a Feasts Even: whereof the one is superstitious, and the other devilish, 1 Tim. 4.1, 3.
• 8. They must not be made for false and wrong ends, as conceit of Merit, and opinion of deserving the favor of God and Everlasting Life: For

• the ends which we respect must be good, as to exercise and stir up the gifts of Faith, Prayer, Obedience, Repentance, and other graces of the Spirit, and to testifie our Thankfulness to God for Blessings received at his hand: They must not be to binde God unto us, but us the closer unto him in a more strict course of life.
• 9. They must come from a free heart, performed willingly and chearfully unto God.
• 10. We must pay our Vows without delay, we must not put off the time, Gen. 33.1. Exod. 5.3. lest the Lord hold us guilty of taking his Name in vain.

The blister'd Tongues of men scarce ought can vent, Without the Breach of this Commandement: We cannot sigh, reprove, admire, nor fit Expressions to the fancy of our Wit Without the Breach thereof: Courtiers sick For want of words make it their Rhetorick: And Poets swear they are undone, unless They may have license for some Prophaneness. But let all such as Take Gods Name in vain, Take heed they Take not Hell too for their pain.

The Fourth Commandment.

Remember thou keep holy the Sabbath day: Six days thou shalt labor, and do all that thou hast to do, &c.

THe Sum of this Commandment setteth out a certain Day wherein God will have men to sever themselves from their ordinary labors, and to apply them∣selves wholly to his Service. As God rested the Seventh day after the Creation: So Christ having ended the Work of the New Creation, rested on this day from the Work of Redemption: And as Christ did substitute the last Supper in room of the Passover; So he substituted the First day of the Week in room of the Jews Sabbath, to be a day set apart to his own Worship. From Adam to our Savior Christ, the Sabbath was the Seventh day of the Week; but from Christ and his Apostles it is the First of the Week; that is, the Lords day, which was instituted for the Seventh day or Sabbath day, in respect of Christs Resurrection. Now Christ in changing the Sabbath day from the Seventh day to the Eighth, did not change the Moral Law; for that change was no change of the Substance, but of the Circumstance of Time: for the Substance of that Law, is the enjoyning of a Seventh days Rest unto the Lord; now though a Seventh day from the Creation be not kept, yet a Seventh day is kept still.

Hence then doth the Sectarist vainly hold, That all days are now alike, and none more a Sabbath then another: For whereas they alledge, We are free from the Law, Rom. 7. it is meant of the Ceremonial Law, the heavy yoke whereof Christ took from our shoulders; and if in any place freedom from the Law be spoken of, it is either meant of the Ceremonial and Judicial, or of the Rigor of the Moral Law, enacting perfect Obedience in every point, or else threatning con∣demnation. Neither is that true which is alledged, Every day is a Sabbath

to a Christian: for it is Gods express Command, Six days shalt thou labor, yet not excluding our daily Service to God. This continual Sabbath will not be till we come to Heaven, Isa. 66.23. Neither may it be in the liberty of the Church to change the Sabbath day again: for as it was not at the first changed without Christs Authority, so it can receive no further change without him: And if the Church had this power, then might it be said to be Lord of the Sabbath; yet without ad∣joyning any opinion of such necessity of this unalterableness in the Church, as to think it the least part of any ceremonial Worship, it being now the Lords day, no Jewish Sabbath. And this is an unchangeable Rule, That one day in Seven, neither more nor less, is Moral and Perpetual. And although the Jews that believed, changed the day which was ceremonial, yet altered they not the Morality of one in Seven: For in the first change they kept two Sabbaths together; the Jewish, the Seventh day of the week past, in memorial of the Work of Creation which was past; the Christian, the First day, which was immediately next the other, and the First of the week to come, in Remembrance of the Work of Redemption, be∣ing our Sabbath at the Resurrection of Christ for the time following; which is im∣possible ever to be changed again.

That which is shadowed forth in the Legal Sabbath, is begun in the Spiritual, and is perfected and consummated in the Heavenly Sabbath. The Breach of this Sab∣bath is the main sin of the world: nay, Humane Inventions and Traditions are ordinarily better observed and more regarded then this Commandment of God: The people indeed would rather go to Church then to work, but to carnal Delights and Recreations rather then either; forgetting the Memento wherewith the Lord more specially commands as well due preparation before, as unsophisticate per∣formance in the actual celebration of this holiest of days. Such as make no con∣science to take the Lords day from him, are Spiritual Thieves, and meddle with that which is not their own, never considering the wrong and injury that they offer unto the Almighty. God rested on the Seventh day; that is, he ceased to create any New parts of the World, as being now perfect, and such as he would have it to be: Good Reason therefore had the Lord of this day, on pain of Eternal death of Body and Soul in Hell, the place of the Damned, strictly to charge and command that every Soul keep this whole day holy to his glory.

How dares then any creature-Man think his own thoughts, speak his own words, or do his own works on this glorious day, Isa. 58.13. the Lords own holy day. He that walks away this day in vain Discourse, idle Pastimes and sinful Recreations, steps every step he thus prophanely steps, one step forward to Eternal Death: He that gathered but Sticks thereon, was stoned to death, because he had not kept that Statute which God had enacted as by solemn Proclamation, That all sorts that pro∣fess themselves his Servants, should wait upon him on the Sabbath. It was Christs own custom, to preach the Gospel in the Synagogues on this day; so also the Disci∣ples, Acts 20.17, & 17.1, 2. 1 Cor. 16.11. The Doors of the Temple were shut the six days, but opened from morning until the evening upon the Seventh day, Ezek. 46.1, 2. And this sanctifying of the Lords day is a Moral Duty, and bindes perpe∣tually, otherwise we should have but Nine Commandments, whereas they are often called the Ten Words, Exod. 34.28. Deut. 14.13. & 10.4. And Christ came not to destroy, but to fulfil and keep the Law, Mat. 5.17.

Know then, we may not make this day a day of vain pleasures and carnal de∣lights, a day of Sports and Recreations, thinking it sufficient if we follow not the works of our Calling; neither may we on this day go or ride about our worldly matters, to buy, bargain, sell, and talk with others, robbing God of his day to spare one of our own; neither is it sufficient to observe onely so much of this day as is enjoyned by Laws and Injunctions of men, and prophane the rest of it, thereby dividing the Lords day between God and our selves: And every sin is so much the greater, by how much less the thing is for which men sin; I say, the less the thing is for which a man will sin and transgress the Law of God, the greater always is

his sin, because the greater is his contempt of God: Thus was it with him that ga∣thered Sticks on the Sabbath day, and was stoned to death for his pains: And thus it is with such as recreate away the Sabbath by walking the Fields, who offend God more therein, then he that worketh thereon in his Calling for his Necessity. Yet here by the way we are to beware of a Jewish Superstition, which Christ often refutes in the Gospel; that is, to think it unlawful to perform on the Sabbath day whatsoever works belonging to the necessity either of his own life or of others: for by the end of the Commandment it appears, That such works onely are forbidden as hinder the Exercise of the Ministery of Gods Word.

The parts of this Com∣mandment are two; viz.

• 1. The Commandment, That the Sabbath be sanctified; that is, that it self, viz. the Seventh day, be allotted for Gods Service, Gen. 2.3. Exod. 20.11. & 16.26. & 20.10.
• 2. The Reason of the Commandment, drawn from Gods Rest on the Seventh day after the Creation, and his hallowing thereof.

Remember to keep holy the Sabbath day; that is, with great care and Religion; and that for these Reasons:

• 1. Because the breach and violating of the Sabbath, is the breach and violating of the whole Worship of God: for the neglect of the Ministery soon corrupts the whole Do∣ctrine and Worship of God.
• 2. Because by the exacting of this Typical Sabbath, God would signifie the greatness and necessity of the Spiritual Sabbath.
• 3. Because God will have the external Sabbath to serve for the beginning and perfecting of the Spiritual Sabbath in us.

In this Com∣mandment we are command∣ed to keep ho∣ly the Sabbath day: which is done

• 1. By preparing our selves by Prayer, and emptying our hearts of sin.
• 2. By assembling together to Pray unto God, to Praise him, to hear his holy Word, and to Receive the blessed Sacraments.
• 3. By meditating upon Gods Works, and the Word which we have heard, suffering it so to work in us, as that we may be furthered in all holiness of life.
• 4. By collecting and distributing to the Poor, by visting the sick, and reconciling dissentions among Neighbors.

In this Com∣mandment is for∣bidden all Pro∣phaning of the Sabbath: which is

• 1. By doing worldly works which are not of present necessity, by journeying about worldly Affairs, idle resting, or absenting our selves from the publike Duties of Gods Word and Wor∣ship.
• 2. By forgetfulness of the Sabbath upon the six days, by which we often bring upon our selves a necessity of prophaning the same.
• 3. When being Parents or Governors we leave such as are under our charge to their liberty upon that day.

The Reasons of this Com∣mand∣ment are

• 1. Partly expres∣sed therein, and are taken
  • 1. From the Lords Example, who rested the Seventh day from all his works of Creation.
  • 2. From his Blessing inseparably linked unto the hal∣lowing of this day.
• 2. Partly en∣folded therein, & are these:
  • 1. The Law of the Sabbath is Ancient, and was of force in Paradice before Mans Fall.
  • 2. Because it is most Equal, the Lord allowing us six days to labor in.
  • 3. Because the Seventh is the Lords peculiar day, so that without Sacriledge we cannot any way prophane it.

God will have all our chil∣dren and family to cease from their labors on this day, for two causes:

• 1. That these also may be brought up by their Parents and Masters in the service of God, and may be ad∣mitted unto the Ministery of the Church.
• 2. Because he will have especially on the Sabbath day, Love and Bountifulness towards our Neighbors to be shewed and seen in the Church.

Strangers also are commanded to intermit their labors, and that (if they were converted to true Religion) because they were of the houshold of the Church; if they were Infidels, it is commanded them not in respect of them∣selves, but in respect of the Israelites; and that especially for these two Reasons:

• 1. Lest by their ill Example they should give offence unto the Church.
• 2. Lest their liberty might be an oc∣casion to the Jews to accomplish by them those labors which it was not lawful for them to work by themselves; and so the Law of God should be deluded.

The Cattel also was commanded to Rest, whose Rest had no respect or consideration of Gods Worship, but was commanded onely in respect of men; and that for these two Reasons especially:

• 1. That all occasion of laboring might be cut off, by forbidding the labor or use of their Beasts.
• 2. That also they sparing bruit Beasts, might learn how greatly God will have regard to be had of mercy and favorableness towards men.

It was the Seventh day that God con∣secrated to Divine Service; for these Reasons:

• 1. That by the Example of his own Rest, as a most forcible and effectual Argument, he might exhort men to the imi∣tation thereof.
• 2. That this Rest of the Seventh day might be a Monument of the Creation then finished by God, and of his perpe∣tual preservation and governing of his Work ever since that day, unto his own glory, and the Safety of his chosen.

In this con∣secration God requi∣reth these two things most especi∣ally; viz.

• 1. That on the Sabbath day there be not onely a private serving of God as on other days, but also a publike serving of him in the Church.
• 2. That on that day all other labors should give place both to the pri∣vate and publike Worship of God, which on other days every one doth exercise according to his Vocation and Calling. Now here we must know, That there is a threefold difference of forbid∣ding works and sins; viz.
  • 1. Labors are forbidden but in respect onely as they hinder the Ministery of the Church, or as they give offence to our Neighbor.
  • 2. Labors are forbidden onely to be used on the Sabbath day, sins at all times.
  • 3. The ceasing from labors is a Type of ceasing from sins, which is the thing signified by that Type.

The Institution of the Sabbath in Para∣dice consisteth of two parts:

• 1. A Blessing; God did bless it in regard of himself, because he kept it in his own person.
• 2. Sanctification; he hallowed it also in regard of Man, by commanding it to be sanctified or kept in performance of holy Duties.

Thus two things are requir'd in a Sabbath

• 1. A Rest, which consisteth in a ceasing from labor.
• 2. A Sanctification of that Rest to an holy use. This is the Sabbath of the New Testament.

The Sab∣bath was command∣ed of God for two causes; viz.

• 1. Declara∣tive; con∣sidered in two re∣spects:
  • 1. By that bodily Rest the Lord meant to warn the peo∣ple of Israel to abstain and rest from their own works being carnal and defiled, that they might suffer the Holy Ghost to work in them; so that it was a Type or shadow of our Regeneration.
  • 2. That circumstance served to signifie the Everlasting Rest of the Kingdom of Heaven, which was as it were part of the former.
• 2. The other end of bodily Rest, is, That we may wait upon the Mi∣nistery of the Church, meditate upon Gods Works, diligently apply our selves to the love of our Neighbors, and the instruction of our Families. The former end was taken away by the coming of Christ; This latter remaineth, and is perpetual.

There are likewise two things to be considered in the Sabbath; viz.

• 1. The things Ceremonial and Temporary: As the Jews might not begin a Journey on the Sabbath day, Exod. 16.29. nor kindle a fire thereon, Exod. 35.3. nor carry a burthen, Jer. 17.21.
• 2. The things Moral and Perpetual: As that there should be a day of Rest, that this day should be sanctified, and that this holy Rest should be observed in a Seventh day.

The Sabbath signifieth a Quietness or Rest, or ceasing from labor, for these Reasons; viz.

• 1. Because God rested on that day.
• 2. Because it is an Image of the Spiritual Rest to come.
• 3. Because we also, and our Families, and our Cattel, are to rest and cease from our works on that day, that God may then shew and exercise his works in us.

Again, there is a threefold consideration to be had of the Sabbath; viz.

• 1. Legal, command∣ed in Exod. 20.8. which is for the exercise of
  • 1. Faith,
    • 1. To meditate on Gods Works.
    • 2. To beg a blessing on our En∣deavors.
    • 3. To Exercise our selves in Prayer.
  • 2. Charity
    • 1. To the Poor.
    • 2. To our Servants and laboring creatures.
• 2. Spiritual; that the Old man with all his corruptions may be root∣ed out, and the New man may be made perfect.
• 3. Celestial; wherein both in Soul and Body we shall rest from the labors and incumbrances of this present life.

Likewise there are three degrees of the Sabbath, not unlike these of the Sacra∣ments; viz.

• 1. External and Elementary, in which as touching the out∣ward celebration, both good and evil men communicate together.
• 2. Internal and Spiritual, whereof the Elect onely and the Faithful do participate.
• 3. Of Perfection and Consummation, which onely remains for ever, whereunto we ascend by the second, and for which the Faithful do earnestly contend.

The Sanctifi∣cation of the Sab∣bath is twofold; viz.

• 1. Publike, which is the solemn performance of Spiritual works, tending to the pub∣like Worship of God; As
  • 1. The Reading, Hearing and Preaching of Gods Word.
  • 2. The Administration of the Sacraments accord∣ing to Gods Institution.
  • 3. Publike Prayer by the Minister, the Congrega∣tion in minde firmly assenting thereto.
  • 4. Collections for the Poor, for such as want and may command our Charity.
• 2. Private, which is done a∣part from the Congre∣gation still to Gods glory; as
  • 1. That every man in the beginning of the Sabbath, in the Morning, do privately prepare himself by Prayer to the publike service that followeth: Also by examination and humbling of himself before God in respect of his particu∣lar sins, Eccl. 4.27.
  • 2. Reading or hearing the Word of God and godly Books diligently, Isa. 35.16.
  • 3. That when the Congregation is dissolved, we spend the rest of the Sabbath in Meditation and conference of the Word before Preached, of the works and creatures of God, Acts 17.11.
  • 4. That we visit the afflicted both in minde and body, private∣ly exercising our selves in the works of Charity and Mercy, Neh. 8.12.
  • 5. That to Gods glory we shut up the Sabbath with Prayer and Thanksgiving.

Hence appears, That the general parts of sanctify∣ing the Sabbath, are these, which we are to re∣member and pra∣ctice as often as the Sabbath comes, even to the end of the world:

• 1. Rightly and truly to teach and instruct the Church concerning God and his Will.
• 2. Rightly to administer the Sacraments according to Gods divine Institution, and so accordingly to use the same.
• 3. Diligently to frequent the publike Assemblies of the Church, and there attentively to give ear unto the heavenly Doctrine, plainly opened and delivered, and afterward diligently to me∣ditate thereon, and to examine it, Acts 17.11.
• 4. Publike Invocation of God, whereby we joyn our Confession, Thanksgiving, Prayers, and desires with the Church.
• 5. To give Alms; that is, to perform the duties of Love and Cha∣rity, thereby shewing our obedience to the Doctrine, Neh. 8.10.
• 6. The honor of the Ministery of the Church, or our obedience to the whole Ministery, in life and maners; and this is the Moral Sabbath.

The Sabbath is perpetual for these Reasons:

• 1. Because it is placed in the number of the perpetual Commandments.
• 2. Because it was written by the finger of God, Exod. 31.18. Deut. 9.10.
• 3. The writing of it in Tables of Stone doth argue that it is perpetual.
• 4. Because it was before there was any use of the shadow or ceremony.

Forwhat Reasons the Lords day ought wholy to be spent in religi∣ous exer∣cises:

• 1. For Reasons drawn from the equity and liberality of God in giving us six days; from the Example of Gods Rest; and from the considera∣tion of the end why it was appointed to be kept holy.
• 2. It serveth to preserve men from Barbarism and Atheism, and all ir∣religious Prophaneness.
• 3. That it may be a Sign between the Lord and us throughout our gene∣rations, that we may know that he is the Lord that doth sanctifie us, Exod. 31.13.
• 4. Our Savior vouchsafed to honor this day above the rest of the days of the week after his Resurrection, and that by his special Appearings in it, as well as by his Rising again upon it.

The special Appearings of our Savior after his Resurre∣ction upon this his own day: which should excite us to sanctifie it with prepared hearts, and to observe it with the more care and cir∣cumspection:

• 1. To Mary Magdalene early in the morning, Joh. 20.1. & 14.
• 2. To the other Women as they were going to com∣municate to the Apostles the certainty of his Re∣surrection, which the Angels had declared unto them before at the Sepulchre, Mat. 28.9.
• 3. To the two Disciples going to Emmaus, Luke 24.21.
• 4. The same day at night he appeared to his Disci∣ples Joh. 20.19.
• 5. On this day for the confirmation of Thomas his Faith, he appeared to his Disciples, Joh. 20.26. And upon this day also did the Holy Ghost descend.

On the Sabbath we must Rest

• 1. Chiefly from sin, and thus our whole life should be a continual Sab∣bath.
• 2. From ordinary, not absolutely necessary labor, Lev. 23.3.
• 3. From works of special times, as ploughing, sowing, reaping, &c. Exod. 34.21. Also from buying and selling, Neh. 13.16.
• 4. From the works of our special Callings, the six days being appointed for them.
• 5. From worldly speeches and thoughts, either by making bargains, or talking of worldly matters, or contriving the same in our mindes.

The Sabbath is now called the Lords day, Wherefore know, That things are said to be the Lords in three respects; viz.

• 1. In regard of Duty and service: Thus all creatures are the Lords, because he is their Creator and Maker, to whom as to the High and Mighty Lord, all things owe their homage, Psal. 24.
• 2. In regard of that Power and Authority whereby he Ruleth all things by his Providence; to which Jurisdiction of his all men, how wicked and perverse soever, are subject. Thus Cyrus King of Persia is said to perform the Lords pleasure, though he knew not the Lord, Isa. 44.28. & 45.1. Psal. 119.91.
• 3. In respect of a Propriety and immediate Right that he hath in them, being separate from mans use, and sanctified to his, and to be imployed in his service. Thus is the Seventh day the Lords day: if we rob him of his service in the least minute of an hour in this day, we are sacrilegious, and meddle with that which is not our own.

So that we un∣der the New Te∣stament are tyed to the observati∣on of a Sabbath, as well as the Jewswere of old, and by as great Authority: And this appeareth

• 1. From the time of the Institution of the Sabbath even in Paradice, before Man fell, when he had the substance of true Holiness, and needed not any figurative ceremony for his comfort.
• 2. From the Morality of this Commandment, being placed among the rest of the Moral Laws, which are to continue in force for ever, Mat. 5.20.
• 3. From the main Reason of this Commandment; for the Commemoration of Creation and Redemption is more to us, then that of the Creation onely was unto the Jews.
• 4. From the Caveat given by our Savior speaking of Jerusalems destruction, Mat. 24.20.

In the Jewish Sab∣bath ob∣serve,

• 1. The Jews were as dead men if they wrought on the Sabbath, Exod. 35.2. they might not then kindle a fire throughout their ha∣bitations, Exod. 35.3.
• 2. It was also a figure of the Everlasting Rest of Gods children in the Kingdom of Heaven, Isa. 66.23. Heb. 4.9.
• 3. It was observed in Remembrance of their deliverance out of Egypt, which hapned on that day, Deut. 5.15.
• 4. It was tyed precisely to the Seventh day from the Creation, and celebrated with sundry set Rites and Ceremonies, Numb. 28.9, 10. Nevertheless there is a Sabbath Moral and Perpetual, a time to be set apart to the end of the Worship of God to the end of the world.

The Reasons of the change of the Sabbath; viz.

• 1. To put a Difference between the Jewish and the Christian Sab∣bath.
• 2. To keep a Memorial of the day of our Redemption; for as the Seventh day kept a Memorial of the Works of Creation, so doth this First day of the week the Memorial of the Work of our Redemption, which is a work so much greater then the other, by how much it is more to Redeem us out of Hell, being worse then nothing, then it was at first to create us out of nothing, Isa. 66.24.
• 3. To free the Church from the yoke of the Sacrifices and Ceremonies of the Jews, Acts 15.10. for when this day was changed, it was more tyed to the Jewish Sabbath, which was solemnized with many cere∣monies necessarily belonging unto it.

The Difference be∣tween the Christian observing of the Lords day, and the Jewish observing of the Seventh day:

• 1. It was not lawful for the Jews to change the Sabbath, or to omit it, as being a part of ceremonial Worship: The Christian Church retaining still her liberty, allotteth the First day unto the Ministery, without adjoyning any opi∣nion of Necessity or Worship.
• 2. The old Ceremonial Sabbath was a Type of things to be fulfilled in the New Testament by Christ: But in the New Testament that signification ceaseth, and there is had re∣gard onely of order and comeliness, without which there could be either no Ministery, or at least-wise no well or∣dered Ministery in the Church.

The sinal causes or ends for which the Sabbath was institu∣ted; viz.

• 1. The publike Worship and Service of God in the Church, exercise of Prayers, Confession and Obedience.
• 2. The Maintenance and Preservation of the Ministery of the Church.
• 3. That it might be in the Old Testament a Type signifying the Spiritual and Everlasting Sabbath, Ezek. 20.12.
• 4. For a circumstance of the Seventh day, that it might adver∣tise men of the Creation, Preservation and Managing of the world.
• 5. That on that day the works of charity, bountifulness and liberality should be exercised.
• 6. For the bodily Rest both of Men and Beasts, but of Beasts in respect of Men.
• 7. That men should provoke one another by their Example to god∣liness, and to the praising and honoring of God, Psal. 22.22.
• 8. That the Church may be seen and heard among men, and be discerned from the other Blasphemous and Idolatrous multitude of men, that they may joyn themselves thereto, who are yet separate from it.

The Sab∣bath is bro∣ken and prophaned by such things as are oppo∣sed to the sanctifying thereof; viz.

• 1. Unto the Delivering and Teaching of the Doctrine, is opposed the Omitting or Neglect of Teaching, as also a corrupting or maiming of the Doctrine; or a sitting of it to the Opinions, Affections, Lusts, or commodities of the Hearers, or to any of them, 2 Cor. 2.17.
• 2. Unto the right and due Administration of the Sacraments is op∣posed an Omitting or Neglect of Exhortation to the Receiving thereof; as also a corrupt and unlawful Administration of them.
• 3. Unto the study of learning the Do∣ctrine, is opposed
  • 1. A contempt and neglect of the Doctrine.
  • 2. Curiosity, which is a desire and study of know∣ing those things which God hath not Re∣vealed, unnecessary, strange and vain.
• 4. Unto the right use of the Sacraments, is contrary the omitting and contempt thereof, as also a prophaning of them, when they are not received as God hath commanded, neither by them for whom they were ordained; likewise all superstitious using them, as when Salvation and the Grace of God is tyed to the Observation of the Rites and Ceremonies, or when they are used to such ends as God hath not appointed.
• 5. To publike Prayers is opposed the Neglect of them, and an hypo∣critical pretence at them, without any attention or inward devo∣tion; also such Reading and Praying as serveth not for any edifying, 1 Cor. 14.16.
• 6. To the Bestowing of Alms is repugnant a Neglect of the works of Charity; as when we do not, according to our power, succor the poor that stand in need of our help.
• 7. To the honor of the Ministery of the Church, is opposed the con∣tempt thereof; as when either the Ministery of the Church is abo∣lished, or committed to men unworthy or unable, or is denied to be the means and instrument which God will use for the gathering of his Church: Likewise when the Members are reproached, when their Doctrine is heard and not obeyed, & maintenance not allowed.

Time was when this unhappy Nation Might break by Law by Proclamation This Great Commandment, and keep this Rest Prophaner then their dumb or silly Beast; Silence the Word, lest men be Edified, And so the Sabbath 'chance be Sanctified; Sport it with Heath'nish May-Games, make a Jest Of what the Lord had made a serious Rest. The Lord hath one Day more, but that's to come. Horror! I quake to think upon their Doom.

The Fifth Commandment.

Honor thy Father and thy Mother, that the days may be long in the Land which the Lord thy God giveth thee.

THe Sum of this Commandment, is, That we perform all such Duties as one man oweth unto another by some particular bond. Here are commanded all Vertues proper and peculiar to all kindes of Superiors, or to Inferiors, or common to them both; And all Vices contrary to these Vertues are here prohibited, as all irreverence towards those that be in Place or Authority above us, and all churlish behavior in such towards those that be of low degree. For the End of this Com∣mandment, is the preservation of civil order, decreed and appointed by God in the mutual Duties of Superiors and Inferiors, which are comprehended by the Name of Father and Mother. And the Reason of this Commandment is taken from the Promise of long life, if God please not to prevent us with the Blessing of Eternal life. Now to honor one, is to have an high esteem of him, and to yield a respect unto him; it must first be placed in the heart, and then outwardly manifested, and that in relation to Parents Authority, and Necessity: So as honor compriseth here all those Daties which Children in any respect owe unto their Pa∣rents; it implieth in regard of their Authority both an inward reverent estima∣tion, and also an outward submission; and in regard of their Necessity, Recom∣pence and Maintenance.

Here both Father and Mother are expresly mentioned, to take away all pretence from children of neglecting either of them: So that it is not sufficient to honor the Father onely, because he is the Mothers Head; nor the Mother onely, because she is the weaker vessel: the Law condemneth him that neglecteth either. The Authority of Parents requireth Fear from children, their Affection, Love: Affe∣ction in Parents without Authority, would make children too bold and insolent; Authority without Affection, too much like Slaves: but both discreetly tempered together, make a very good composition. Love, like Sugar, sweetneth Fear; and Fear, like Salt, seasoneth Love. Thus the childes duty must be a Loving Fear, or a Fearing Love. This Fear is an awful Respect of his Parents, arising from an ho∣norable esteem which he hath in his judgement and opinion of them as they are his Parents: Whence proceedeth on the one side a desire and endeavor in all things (not contrary to Gods Word) to please them, and on the other side an unwilling∣ness to offend them.

This Fear is an essential Branch of that honor which the Law requireth to their Parents, Exod. 20.12. and is in express words enjoyned by the Law, Lev. 19.3. This Fear keepeth Love in compass, restraining it from sawcy follies; for as the heart is affected, the carriage will be ordered: Had Cham had this filial Fear in him, he had never derided his Father, Gen. 9.22. nor been cursed for his labor; or had Absolom had it in him, he had never broached untruths to father them on his Fa∣ther, 2 Sam. 15.3. Mocking and cursing of Parents is expresly condemned, Prov. 30.11. The Reward whereof is by Gods Law death, Lev. 20.9. yea, a shameful and ignominious death; for, the Ravens of the valley shall pluck out his eyes, and the yong Eagles shall eat it, Gen. 40.19. which phrase not unproperly describes the execution of a notorious Malefactor that is hang'd; and indeed how dyed unduti∣ful Absolom? Yet we must know, That no submission is to be given to man, but such as may stand with the Fear of God: Which seasonable Doctrine indicts all such of folly as fear man more then God. This was Adams folly, to be swayed

by a foolish woman. This was Aarons folly, to erect an Idol to please the peo∣ple, Exod. 32.1. This was Sauls folly, to suffer his people to take of the spoil of the Amalekites against Gods express Prohibition, 1 Sam. 15.21. This was Joash his folly, to hearken to his Princes for the setting up of Idols, 2 Chron. 24.17. And thus Pilate played the fool, in delivering against his conscience Christ to be crucified to please the people, Mark 15.15. As thus Superiors sinned in basely submitting to Inferiors, so they likewise sin in unwarrantably submitting to Superiors. And if Inferiors must give honor, and by vertue thereof perform such Duties as apper∣tain thereto, then must the Superior carry himself worthy of honor, and by vertue thereof perform answerable Duties. If the childe honor his Natural Parents with filial Reverence, the Parents must answer it with Paternal care and tenderness; If the People make it their duty to respect their Minister as him that watcheth over their Souls, the Minister must make it his to tender their Salvation as of those that are committed to his charge; If the Subjects make it their duty, beside Subjection and Obedience, to pay the Superior Magistrates such Tax and Tribute as is law∣fully due to them, they must make it theirs to seek the honor of God in govern∣ing and giving Judgement faithfully among his people; If the Servant make it his duty to do his Masters work diligently, faithfully, and with a single eye, the Ma∣ster must make it his duty to deal justly with his Servant, and to reward him plenti∣fully, remembring that he also hath a Master in Heaven; If the yonger sort make it their duty to give such respect to their elders, as is due to such as are their Supe∣riors in Age, Wisdom and Authority, then must it be their duty to govern, and further others by the good example of their life, by their counsels and admoni∣tions; If the Wife make it her duty to reverence her Husband as her Head, he must make it his to honor, comfort and provide for her as the weaker vessel.

Lastly, the duty of Equals, is to live equally among themselves, and to strive to give honor one unto another; For it is the duty of Christians as to set forth the praise of God, so to be serviceable one unto another; and publike Callings may not hinder private Duties; nor may we upon pretence of one duty, though it may seem to be the weightier, shift off another, Mat. 23.23. It is a general mutual duty appertaining to all Christians, to submit themselves one unto another, because every one is set in his place by God, not so much for himself, as for the good of others, 1 Cor. 10.24.

This Commandment consists of two parts:

• 1. A Precept of giving honor to Parents.
• 2. A Promise of long life, upon the performance of that Precept.

In the Precept of this Command∣ment, we are com∣manded

• 1. To honor; that is, to love, reverence, cherish and obey our natural Parents, the Parents of our countrey, and our Fa∣thers in Christ.
• 2. To carry our selves lowly and reverently towards our Ma∣sters, being ruled by them in the Lord, and toward the An∣cient, and all our Betters.
• 3. If we be Superiors, to walk worthy the honor due unto us from our Inferiors, and to use all gentleness towards them.

That we may the better know the du∣ty of this Com∣mandment, take no∣tice of the diverse Acceptation of the word Father in Scri∣pture; viz.

• 1. For our Superior in Government: Thus the King is called a Father. Abimelech signifieth The King my Father.
• 2. For our Superior in Knowledge and wise Counsel: Thus God made Joseph a Father unto Pharaoh, Gen. 45.8.
• 3. For a Superior in private and Houshold Government: Thus Naaman is called Father by his Servants, 2 Kings 3.13.
• 4. For a Superior in the Invention of any Art or Science: Thus Jubal and Jabal were called Fathers, Gen. 4.
• 5. For our Superior in things Spiritual towards God: So the

• Ministers of the Gospel are called Fathers in Christ: Thus Paul, 1 Cor. 4.15.
• 6. For a Superior in Holiness and Power with God: Thus the King of Israel called Elisha Father, 2 Kings 6.21.
• 7. For a Superior in over-sight and instruction: Thus Elisha called Elijah, who brought him up in the knowledge of Prophecying, My Father, my Father, 2 Kings 1.12.
• 8. For a Superior in estate and condition: Thus rich men using their riches aright are Fathers to the Poor. Job 31.18.
• 9. For a Superior in Age and Years, 1 Tim. 5.1.
• 10. According to the common Acceptation, there are Parents
  • By Nature.
  • By Law.

Honor to Parents stands chief∣ly in these things; viz.

• 1. In outward Salutation, proceeding from the Inward Reverence which we ought to yield unto them; In the Signs, as Saul prayed Samuel to honor him before the people, 1 Sam. 15.
• 2. In Obedience to their Commands, so as they be not contrary to the Will of God.
• 3. In Affection, as Eli is said to have honored his Sons, 1 Sam. 2.
• 4. In the Effects or Fruits, that when they be poor, we do help them according to our ability. Honor God with thy substance, Prov. 3.9.

Again, Honor signifieth & com∣prehend∣eth

• 1. The Re∣verence of Inferiors towards the Supe∣riors; viz.
  • 1. An Acknowledgement of Gods Will, who will have such an Order to be in the Calling and Degree of Superiors, and doth ordain the same, and adorn and furnish it with gifts necessary.
  • 2. An Approbation of this Order, and these gifts of God: for if we do not know and acknowledge this Order to be good, we will not honor it.
  • 3. A Subjection and Submission to this Order, even for the Will and Pleasure of God.
  • 4. An Outward Declaration of this their judgement and minde in words and deeds, in ceremonies and gestures, which differ according to places: And Subjection here comprehendeth such Obedience as is not constrained, but voluntary.
• 2. A Love which we must bear towards them in respect of their Calling: And this cannot be severed from Reverence; for whom we love not, them we cannot Reverence.
• 3. Obedience in all things lawful and possible, which the Superiors ac∣cording to their Office and Calling command.
• 4. Thankfulness towards Superiors, which requireth that every one, ac∣cording to his calling and ability, and as occasion serveth, aid and fur∣ther them.
• 5. Lenity and equability towards Superiors; which is, to bear with those infirmities of Parents and Superiors, which may be born with and to∣lerated without any reproach to Gods Name, or which are not re∣pugnant unto his Law.

The Fountain of childrens du∣ties, is an inward disposition of the heart, compounded of Love & Fear: The streams is∣suing thence extend to Parents

• 1. Living; as to their
  • 1. Authority, which Requireth
    • 1. Reverence.
    • 2. Obedience.
  • 2. Necessity, which Requireth Recom∣pence.
• 2. Dead; as to their
  • 1. Body, which must with decency be Buried.
  • 2. Credit, which with honor must be maintained.

Parents rather then other Go∣vernors are here named, and com∣manded to be ho∣nored, for these Reasons; viz.

• 1. Because the Father-like power and government was the first among men.
• 2. Because this is as it were a Rule, according to which others are to be framed.
• 3. Because it is most beloved of men.
• 4. Because seeing the Bond of Duty towards Parents is the greatest, the contempt of them is the more hainous and grievous, which therefore also is with greater severity con∣demned by God.
• 5. Because God will have Superiors to bear a father-like minde and affection towards their Inferiors.

The distinct parts of Outward Reverence due unto Superiors; viz.

• 1. To Rise up unto them. Thou shalt rise up before the hoary head, Lev. 19.32.
• 2. To go to meet them when they are coming towards us: Thus did Abraham, Gen. 18.2. and Solomon, 1 Kings 2.10.
• 3. To bow the knee unto them; as in the same place is noted of Abraham.
• 4. To stand by them whilest they sit; as the people did about Moses whilest he sate to judge them, Exod. 18.
• 5. To give them the chief Seat, and our selves to take the lowest, as the Lord commandeth us even at a Feast, Luke 14.10.
• 6. To be silent before them whilest they speak: Thus did Elihu, one of Jobs friends, Job 32.6, 7.
• 7. To be silent in Courts and Places of Judgement, until we are bidden to speak: Thus did Paul, Acts 24.10.
• 8. To give every one his just Title, as Hannah did to Eli, 1 Sam. 1.14. and Sarah to her husband, calling him Lord.
• 9. To uncover the head before Superiors, and to stand uncovered if the quality of the person so requireth.
• 10. To order all our speeches and gestures, so as that we pass not the bounds of Reverence.

As this Law is broken by de∣tracting and taking away from the Re∣verence of Su∣periors; so there is a sin in over-Reveren∣cing them: as thus;

• 1. If Obedience be Absolute, without respect to Gods Will, Acts 4.19.
• 2. By ascribing too much unto them, and extolling them too highly; as the people did Herod, Acts 12. and the Papists do the Pope.
• 3. By making them Absolute Paterns to be followed in all things: Paul speaks of himself, Follow me as I follow Christ Jesus, 1 Cor. 11.1.
• 4. By preposterous Observance towards them in the Congregation; which is, when we rise up to great persons, being in the very act of Gods Worship: for if he be greatest and most worthy, why do we dishonor God by such ill reverence to man?
• 5. By the humble prostrating the body unto them as unto God: This gesture, where it proceedeth from religious Humiliation and Worship, cometh very near the brinks of open Idolatry, and cannot but incur that reprehension, Take heed thou doest it not.

Honor in rela∣tion to Parents is used for two reasons especially

• 1. To shew that Parents bear Gods Image, for honor is properly due to God alone; to the Creature it is due onely as it stands in relation to God, and carrieth his Image.
• 2. To shew, That it is an honor to Parents to have dutiful chil∣dren; even as it is a dishonor to them to have disobe∣dient children.

From the honor here command∣ed to be given Pa∣rents, arise these Ob∣servations for Parents; viz.

• 1. That they also are as well bound to duty as children, Eph. 6.4. their just Government being their duty.
• 2. Parents must be so watchful over their carriage, as thereby they make not their children to sin, Ezek. 3.18.
• 3. That it is not sufficient for Parents to prevent such mischiefs as chil∣dren may fall into, but they must also seek their good.
• 4. That Parents ought to provide all needful things for their chil∣dren: Nurture and Instruction is as needful and profitable as Food and Apparel.
• 5. Parents, as they may not be too austere, so neither too remiss; the one makes children careless, the other desperate.
• 6. As Parents deliver good Precepts and Principles to their children; so they must be careful, by forcible and frequent Admonitions, to fix and settle them in their minde, Deut. 6.7.
• 7. As Parents by Discipline keep their children under, so by Informa∣tion they must direct them in the right way, Prov. 22.6.
• 8. Parents must especially teach their children their duty towards God.

That we may be yet better acquaint∣ed with the duties of this Conmandment, let us again consi∣der, That Superiors are all such as excol others in

• 1. Gifts
  • 1. Of Nature; as in
    • Age.
    • Sex.
    • Beauty.
  • 2. Of Exercise; as in gifts either of
    • 1. Body, as
      • 1. Strength.
      • 2. Activity.
    • 2. Minde, as Wit, Learning, &c.
• 2. Autho∣rity; as Gover∣nors in
  • 1. Family, as Parents, Husbands, Masters.
  • 2. Policy, as
    • 1. Church-policy; as
      • Pastors,
      • Doctors,
      • Elders,
      • Deacons.
    • 2. Civil-Po∣licy; as Magistrates
      • 1. Superior, as King, Prince.
      • And
      • 2. Inferior, as Judges, Justices, &c.

Civil honor is given to men not onely for Vertue, but also for divine Representations of other good things, because one man before an∣other beareth the Image of some thing that is in God; viz.

• 1. Of his Majesty: So the King is honored above another.
• 2. Of his Dominion: So the Husband is ho∣nored of his Wife.
• 3. Of his Paternity, so the Father is honored by the Son.
• 4. Of his Eternity: So honor is given the Aged by the yong.

The general duty of all Parents to their children:

• 1. To instruct them in Religion according to their ca∣pacity.
• 2. To provide for them touching the things of this life.

The general duty of all children to their Parents:

• 1. To requite their Parents care over them, if they stand in need.
• 2. To be dutiful and obedient to them in the Lord.

The Vices contrary to the Duty of Parents; viz.

• 1. Not to provide and minister necessary sustenance unto their chil∣dren, or to bring them up in ryot.
• 2. Not to defend their children against in juries, or to offend through a foolish over tender love, for some small or no injuries done unto them.
• 3. Not to accustom their children to patience and gentleness, or to bring them up in idleness and licentiousness of sinning.

• 4. Not to instruct them according to their ability, or to corrupt them by their lewd and evil Examples.
• 5. Not to chastise their children as necessity requireth, or to be too fierce and cruel unto them, beyond their duty, or the degree of the fault committed.

The general duty of all Superiors to their Inferiors:

• 1. To command things good and profitable for all their In∣feriors.
• 2. To recompence them that be under them according to the things done.
• 3. To go before them by Example, Conversation and Ex∣perience.

The general duty of all In∣feriors to their Superiors:

• 1. To Respect them according to their Graces and Gifts.
• 2. To Profit by their Gifts.

Superiors in Age or in any Authority, transgress a∣gainst their Duty and Cal∣ling these three ways:

• 1. Through folly and corrupt counsel.
• 2. Through lightness in maners, and by their evil Ex∣amples.
• 3. By neglect of the yonger sort, or other Inferiors whom they see to offend, and might by their counsel and authority correct and amend.

The Inferiors sin and transgress a∣gainst that Honor which they owe un∣to their Superiors, these several ways:

• 1. By not accounting of them as being in that place where God hath placed them.
• 2. By yielding more unto them then may agree unto men, or by loving them more then God.
• 3. By denying Obedience to their just and lawful Commands, or obeying them in shew onely, or when they command things unjust and impious.
• 4. By harming them with injuries, or not ayding them in what things or by what means we may.
• 5. By gratifying them flatteringly and unrighteously.
• 6. By exagitating, stirring up, or provoking their Infir∣mities.
• 7. By flattery commending their Errors and Vices; or not advising them according to their place, with due Re∣verence, of enormous and pernicious faults committed by them.

The Duties of Magistrates may be redu∣ced to these Heads; viz.

• 1. To see that God be honored, and that the good things taught and established be done as God hath appointed.
• 2. To give Judgement faithfully and speedily in matters belonging to their Judgement.
• 3. To command the observing and keeping of the Decalogue.
• 4. To execute the Decalogue or the Commandments of the De∣calogue; that is, to observe and maintain the obedience thereof, by punishing them that transgress against Discipline, either in Goods, Name, Body or Life.
• 5. To Enact some positive Laws for maintenance of Civil Order, which otherwise would not stand; serving also for the keeping and obedience of the Decalogue.

The Vices contrary to the Duty of Magistrates viz.

• 1. Slack∣ness or sloth∣fulness; viz.
  • 1. Not to Require of the people the Discipline of the whole Decalogue.
  • 2. Not to Ordain those things which are required to the preservation and order of Civil Society,
  • 3. Not to defend the Innocent against Injury.
  • 4. Not to restain or to punish too lightly such as offend against the Discipline of the Decalogue, or against the positive Laws.
• 2. Tyranny, which is
  • 1. To Command things which are unjust.
  • 2. To Punish that which is no sin.
  • 3. To Punish more grievously then the degree of the fault doth deserve.

The Reasons wherefore Su∣periors ought in perform∣ance of their duty to go be∣fore others; viz.

• 1. By vertue of their Authority they bear Gods Image, therefore in doing their duty they honor that Image.
• 2. By reason of their pluce they ought to go before such as are un∣der them.
• 3. A saithful performance of their duty is a special means to keep their Inferiors in compass of theirs.
• 4. Their Failing in duty is exemplary, it causeth others under them to fail in theirs, and so it is a double sin.
• 5. Their Reckoning at the great Day of Account shall be the greater, for of them who have received more, more shall be required.

The general du∣ty of the Husband to the Wife; viz.

• 1. To provide for her what is meet, not onely as she is his Wife, but as she may be his Widow.
• 2. To give honor to her as to the weaker vessel; that is, to bear with her infirmities and weakness.
• 3. To protect and defend her, to be a covering unto her head.

The general duty of the Wife to her Husband; viz.

• 1. To Recompence his care over her, in providing things neces∣sary for the houshold, and to do good for her Husband all the days of her life.
• 2. To Reverence her Husband, that he may be a vail and a co∣vering before her eyes.

The duty of the hous∣holder; viz.

• 1. To provide for his Houshold the things that belong unto their Soul, by a familiar Catechizing and Examination, and to be the mouth of his Family in constant Prayer.
• 2. To provide for the things belonging unto this life; that is, to give to every one that is meet, in his place and Calling; and they of the house are to submit themselves to the order of the house, so it be good.
• 3. To command such things as are just and possible; to prescribe just and lawful labors, not unlawful, not unpossible, not too burthensom and unnecessary; to give them honestly their wages for their labors, and to govern them by upright domestical Discipline.

Masters of fa∣milies may transgress

• 1. By permitting of idle slothfulness and licentionsness.
• 2. By unjust Commands and Exactions.
• 3. By defrauding their Servants of their Wages.
• 4. Through too much rigor and severity.

The duties of married persons:

• 1. Spousal Faith and Troth for mutual love each to other onely, con∣tinually, constantly.
• 2. Community of goods, and a sympathy or fellow feeling in evils and calamities.
• 3. The bringing forth and bringing up of children.
• 4. A mutual bearing with infirmities, with a desire to cure them.

Again, the common mutual du∣ties concer∣ning Man and Wife, are two∣fold:

• 1. Absolutely necessary for the being and abiding of Marriage, whereof there are two kindes:
  • 1. Matrimonial Amity, 1 Cor. 7.10, 11.
  • 2. Matrimonial Chastity, 1 Thess. 4.4.
• 2. Needful and re∣quisite for the well-being and well-abiding of marriage, which may also be re∣duced to these two Heads:
  • 1. Such as they are mutually to perform to each other; as
    • 1. A loving Affection of each o∣ther.
    • 2. A provident care of one for another, respecting
      • The Soul of each other.
      • The Body of each other.
      • Goodname of each other.
      • The goods of each other.
  • 2. Such as both of them are joynt∣ly to perform to others: which Duties respect either
    • 1. Such as are in or of the family.
    • 2. Such as are out of the family.

Directions for preserva∣tion of Con∣cord betwixt Man and Wife; viz.

• 1. All Offences must be avoided, as much as possible may be, by both parties.
• 2. When an Offence is given by the one party, it must not be taken by the other, but meekly passed by.
• 3. If both be incensed together, both must strive which shall first offer Reconciliation.
• 4. Children, Servants, or any other must not be bolstered up by the one against the other.
• 5. They must avoid making of Comparisons in any kinde whatsoever prejudicial to either.
• 6. They must take heed of, and never entertain the least rash and un∣just Jealousie.
• 7. In all things that may stand with a good Conscience, they must en∣deavor to please each other.
• 8. They must joyntly persevere in fervency of Prayer to God, for his Blessings to be continued on them in the estate wherein they are united by his Providence.

For the yet better under∣standing of this Com∣mandment, we must know, That Subjection is twofold,

• 1. Of Reverence, whereby one testifieth an eminency and superiority in them whom he reverenceth: This is proper to Inferiors.
• 2. Of Service, whereby one in his place is ready to do what good he can to another; This is common to all Christians.

Again, Subjection is twofold:

• 1. Necessary, which is the Subjection of Order, or that degree of In∣feriority wherein God hath placed all Inferiors, and whereby he hath subjected them to their Superiors, that is, set them in a lower degree.
• 2. Voluntary, which is the Subjection of Duty, or that dutiful respect which Inferiors carry towards those whom God hath set over them; whereby they manifest a willingness to yield to that order which God hath established: which ought to be added to the Ne∣cessary Subjection.

Likewise League or Society be∣twixt Man and Man, People and People, is two∣fold; viz.

• 1. The League of Concord, when men binde themselves in peace one with another: And this may be had with all men, Be∣lievers and Unbelievers, good or bad; Have peace with all men, Rom. 12.18.
• 2. The League of Amity, when men binde themselves one to an∣other in special Love, beside their outward Concord: And this kinde of peace ought onely to be had with true Believers.

In a word, the Duty

• 1. Of Magistrates, is to procure the wealth and peace of their people, like Mordecai.
• 2. Of Ministers, is to make themselves Servants unto their people, not seek∣ing their own profit, but the profit of many, that they may be saved; as Paul, 1 Cor. 9.19. & 10.33.
• 3. Of Fathers, is to educate their Children in the Fear of God, taking heed that they give them no evil Example, nor provoke them to wrath, Prov. 4.3, 4.
• 4. Of Husbands, is to dwell with their wives according to knowledge, giving honor to the wife as to the weaker vessel; like Abraham, Gen. 6.16.
• 5. Of Masters, is to do that which is just and equal to their Servants; as the Centurion, Luk. 7.2. for they as well as their Ser∣vants are bound to duty
  • 1. By Gods Law, for it expresly enjoyneth many Duties to Masters.
  • 2. By the Law of Nature, which hath tyed as well the one as the other to do as well as receive good.
  • 3. By the Law of Nations, as appears by di∣vers particular Laws established for this purpose.
  • 4. By the Law of Equity, for one good de∣serveth another.
• 6. Of every one, is to be of like affection one towards another, by serving one another in love, according to the Apoliles Rule, Rom. 12.16. Gal. 5.13.
• 7. Of our selves towards our selves, is
  • 1. To honor God in all our ways, 1 Sam. 2.30.
  • 2. To keep our Bodies that they be not made the instruments of sin, 1 Thess. 4.4, 5,

The common Vertues of this Fifth Com∣mand∣ment; viz.

• 1. That General Justice, which is Obedience according to all Laws, that appertain unto all, in respect of every ones Vocation and Calling.
• 2. The Particular Distributive Justice, which keepeth a proportion in di∣stributing of Offices and Rewards; or which is a vertue giving every one his own, Rom. 13.7.
• 3. Sedulity or Diligence, or Fidelity, which is a vertue in a man well knowing and understanding those parts which belong properly to his own duty and office, examining them, and doing according to Gods Commandment those things that belong unto him, constantly, conti∣nually, studiously, willingly, faithfully and chearfully.
• 4. Gravity, which is a vertue that observeth that which becometh a mans person, and sheweth a constancy and squareness in words, deeds and gestures, that thereby we may maintain our good estimation or autho∣rity, that our Calling be not reproached.
• 5. Modesty, being a vertue which hath near affinity, whereby a man know∣ing his own imbecility, and considering his place and calling wherein he is placed by God, keepeth a mean and conveniency of person in opinion and in speech of himself, in actions and in behavior, that giving no more to our selves then becometh us, we may give to others what is theirs. Humility and Modesty differ onely in the end; for as Modesty is towards men, so Humility is towards God, Gal. 6.3.
• 6. Love or Tender Affection towards our Kindred or near Allies of Blood.
• 7. Thankfulness, which is a vertue consisting of Truth and Justice, acknow∣ledging from whom, what, and how great benefits we have received, desiring to return mutual duties, honest and possible.

• 8. Equity, which is a vertue mitigating upon good cause the rigor of strict Justice in punishing and taxing others offences, patiently bearing with some such errors and defects as do not enormously harm the publike safety, or the private welfare of our Neighbors, and cover∣ing and correcting such vices of others, or endeavoring to heal and cure them.

God annexeth a Promise of this Commandment, for these Reasons

• 1. To signifie how greatly he esteemeth that Obedience, and how grievously he will punish those who do against this Obedience.
• 2. To signifie how Necessary this Obedience is, and so much the more to invite us to the observing and keeping there∣of.

This Commandment hath a Pro∣mise of Outward Temporal Pro∣sperity annexed to the performance of it, which though to the wicked does by meer consequence through the Abuse of it turn to evil; yet to the godly it is a Blessing and Fruit of Gods Love, as appears by these Reasons:

• 1. It is good, as it was at first made and or∣dained of God, Gen. 1.31.
• 2. It tends to mans good, if it be rightly used.
• 3. It was bestowed on man before he had of∣fended, Gen. 2.8.
• 4. It is a Promise of God to them that fear him and keep his Commandments, Levit. 26.4, &c.
• 5. The Saints have prayed and been thankful for it, Gen. 28.20.
• 6. The contrary was first inflicted as a punish∣ment of sin, and is often threatned as a token of Gods wrath, which accordingly hath been often inflicted on Transgres∣sors, Lev. 26.15. who meritoriously have in∣curred it.

This Promise of long life in∣cludes a Bles∣sing of all earthly things: Now there is a Right to earthly things two ways; or the Right un∣to the Earth is twofold:

• 1. Civil, which stands good before men by their Laws and Cu∣stoms: Thus men are called Lords of their Land; and so the Turk at this day is a mighty Lord of a great part of the whole World.
• 2. Spiritual, which is warrantable and approved with God himself: Such Right and Title had Adam to all the World before his Fall, which he lost by his Sin both from himself and all his Po∣sterity; but yet in Christ the same is recovered to all the Elect: In regard of this Right, the Meek are said to inherit the Earth, Mat. 5.5. So that it is most evident the Turk, and all Unbelievers and ungodly persons, are but Usurpers of those things which otherwise Civilly they do lawfully possess: For all our Right to the Earth was lost in Adam, and is onely recovered by Christ; so that till we have our part in him, we cannot justly with a good Conscience possess any part of the Earth: for he is Prince of the Kings of the Earth, Rev. 1.5. and the High Lord of all the World.

Though long life be here promised as a Blessing, yet may the Righteous have their days shortned for their good, as in these and such like respects:

• 1. That they may be taken from the evil to come, 1 Kings 14.13.
• 2. That they might be made an example to others, 1 Kings 13.24.
• 3. That by a temporal death, eternal Condemnation might be avoided, 1 Cor. 11.32.
• 4. That their chiefest and greatest Reward might be hastned, Gen. 5.24. Heb. 11.5.

The Promise of long life and Prosperity, is not so appropri∣ated to this kinde of Righteousness, as if it appertained to no other, but in these and such like particu∣lar respects:

• 1. Because Obedience to Parents is one of the surest evidences of our conformity to the whole Law, and a good founda∣tion for the performing of all duties to man.
• 2. Because Performance of duties to Parents is a special means under God of prospering and living long, whereas rebel∣lious children hasten their own sad ends.
• 3. Because Parents are a special means to procure the welfare and long life of their children, partly by provident care, and partly by fervent and frequent Prayer.
• 4. Because Disobedience draweth down much mischief on the heads of children, and many ways doth often shorten their days, Psal. 37.37, 38. Eccl. 8.12. Isa. 3.10, 11.

Who say there is to Man no Honor due, Belye that God that's infinitely True; And by this specious fond Delusion, Ʋsher an Ʋnity of Confusion Both in the Church and State, disjoynting more The Frame o'th'World then Babel did before. Childe, Reverence thy Parents, thou shalt have By far the longer Journey to thy Grave: But if the Lord doth sooner call thee hence, Eternity shall be thy Recompence.

The Sixth Commandment.

Thou shalt do no Murther.

THe Sum of this Commandment forbiddeth all kinde of evil, and commandeth all kinde of good to our Neighbors person: So that the scope or end of this Commandment, is the preservation of the life and safety of mens Bodies, and of the welfare both of our selves and others; herein being forbidden all those things which tend to the destruction of our life or the life of others. And the defence of our Neighbor is here commanded; because Negative Commandments include Affirmatives. Thou shalt do no Murther; therefore thou shalt help and aid thy Neighbor: Thou shalt do no Murther; that is, according to thine own pleasure and lust; but when the Magistrate punisheth, God punisheth. Now the Vertues of this Commandment are such as either hurt not men, as particular Justice, Milde∣ness, Equability, Peaceableness, and the like; or such Vertues as help and further the Safety of men, either by repelling evils, as Commutative Justice, true Forti∣tude, holy Indignation and Zeal; or by doing benefits, as Humanity, Mercy, Amity, and the like: So that herein we are commanded to preserve, as much as in us lieth, the life and health of our selves and others, especially of our Neighbor, and most especially the life of his Soul, by good Counsels, Exhortations and Ad∣monitions. Now here know therefore, That to give or accept the Challenge to fight the single Combat, is unlawful: That which the Natural man accounteth Valor, God esteemeth a Vice; and therefore it is no disgrace to refuse it, but ra∣ther true grace in yielding obedience unto God, for no man must sin against God for the saving of his Credit and Reputation among men. Duellists if they are slain, are accessary to their own wilful and untimely Murther; if they kill, presently after the Murther committed, they have cursed Cains fearful Mark stamp'd on them.

There was never any man rightly informed either in the Principles of Nature, or in the gracious way to Heaven, in the sober Passages of Morality, or in the Justice of State or Policy, or acquainted with the fairness of true Honor, that ever gave any allowance to the Reputation of Honor, falsly so called, purchased by private Quarrel in the Field. Now as Murther is one of those sins the Earth findes most unsupportable, and cryeth the loudest of any other to Heaven for Vengeance: So among all the several kindes thereof, Parricide is the abominablest and most odious; such as of old no particular Law was made against, as being supposed an act too unnatural for any Childe to commit: which Supposition deceived even Solon, that wise Law-maker among the Heathen, and caused him by his own con∣fession to omit the Enacting Punishment against such Offenders, Cic. pro Ros. Ame. Yet when this inhumane impiety was known to the world, the Civil Law ordained this most exquisite ingenious punishment, That if any one should kill his Parent, the Sword or Fire, or any other usual punishment, should not be his, but being sewed in a Sack together with a Dog, a Cock, a Viper and an Ape, he should be cast into the next Sea or River, Just. Cod. cap. 9. Tit. 17. as unworthy to live the life or dye the death of men, unworthy the Element of Air while he lives, or of Earth be∣ing dead.

To this high degree of Murther, borders that ungodly and unnatural act of Pa∣rents in destroying their own Children, whether at any time after Birth, or in the Womb after Conception: for that which hath received a Soul formed in it by God, if it be unjustly cast away, shall be Revenged; yea, if both or either of the Parents through any wilful default whatsoever cause the childe to miscarry, they make themselves guilty of that miscarriage; if both miscarry, they make them∣selves guilty of the blood of both, at least in the Court of Conscience before God.

Lastly, because this horrible sin of Murther is most commonly occasioned by Duelling, we must yet further know, That the Law both of God and Man con∣demneth this common practice of Brawling. Fighting, Quarrelling, or Challenging one another into the Field for private and personal wrongs. Whosoever think it a disgrace to refuse such Challenges, think it also a disgrace to walk in the ways of God, and to obey the good Edicts of Princes, and wholesom Laws of the Com∣monwealth. The greatest disgrace, is, Not to yield Obedience unto God, it is no credit to sin against him to salve a supposed Honor and Reputation among men, for no man ought to revenge his own Cause or Quarrel. Likewise the causes of these Duels are most commonly very wicked, as sometimes Pride and Vain-glory, sometimes Drunkenness and Lust, sometimes Covetousness and Greediness of Gain, and the cause of all these causes the Devil himself, who was a Murtherer from the beginning. The effects thereof are no better, for they cause deadly Fewds, breed Hatred never to be appeased, nourish Contention and Confusion, hinder Prayer, and holy Exercises of Religion, shed mans blood made in the Image of God, and bring down the Vengeance of God upon our own heads. Let all such therefore as challenge or accept of Challenges, consider, That he that killeth is guilty of exe∣crable Murther before God, and he that is killed is guilty of his own death, and no better then one of the Devils Martyrs; for as God hath his Martyrs that dye in his Cause, so the Devil also hath his Martyrs, that dye in his.

These words [Thou shalt do no Murther] do signifie,

• 1. Thou shalt not desire to Murther either thy self or others.
• 2. Thou shalt not intimate or signifie any desire of Murther∣ing either thy self or others, either in words, behavior, countenance, or otherwise.
• 3. Thou shalt not put this desire in execution.

This Command∣ment hath these two parts; viz.

• 1. The forbidding of Murther, and therein all the degrees and steps by which we come unto it.
• 2. The commanding of keeping Peace and Friendship with our Neighbors.

The steps or degrees towards Murther, are these three; viz.

• 1. Hatred conceived in the heart, Lev. 19.17.
• 2. Rash sinful Anger, which is a declaration of that hatred lying hid in the heart.
• 3. Every hurt purposely offered to the person of our Neigh∣bor, whereupon ensueth sometimes Murther it self.

That Murther may be committed in the very Affection or Will may be thus manifested:

• 1. Because when the Effect is commanded or forbidden, the Cause is so also.
• 2. From the scope or end of the Commandment; God will not have us hurt any, therefore he forbiddeth the means also whereby we may hurt.
• 3. Whosoever is angry with his Brother unadvisedly, shall be culpable of Judgement.

In this Com∣mand∣ment we are for∣bidden

• 1. All Murthering of our selves or others, and all approbation hereof in others, either by Command, Counsel, Consent or Concealment.
• 2. All Injurious Actions tending to the prejudice of our Neighbors life, as Quarrelling, Oppression, unskilful Practice of Physick, and the like.
• 3. All Railing and Reviling Speeches, Reproach, Slanders, Mocks, evil Counsel, and such like.
• 4. All murtherous Desires and Affections of the Heart, as Anger, Hatred, Malice and Envy; he that hateth his Brother, hath a Sword hid in the sheath of his Heart.
• 5. A wilful Neglect of the Necessity and Danger of our Neighbor.
• 6. All Cruelty towards the Creature, which sheweth a murtherous minde.

In this Com∣mand∣ment God chiesly re∣quires these things; viz.

• 1. That we hate no man, much more that we hurt not by words or deeds, but to be of a peaceable minde and disposition.
• 2. That if we be offended, we avenge not our selves, but suffer the injury patiently, leaving vengeance unto God, Rom 12.19.
• 3. That we oresee Mischiefs, and before they come, prevent them.
• 4. That we should go to him with whom we are at variance, and be quickly reconciled to him.
• 5. After that we have diligently done our duty, if our Adversary do obstinately refuse Reconciliation, that we forgive, and labor to forget the Injuries done unto us, that we leave not to love our Adversary, to pray for him, and in all things to pleasure him, Mat. 5.44.

The Lord doth challenge to him∣self the Office of Revenging, for these three Rea∣sons; viz.

• 1. Because being our chief Lord, the offence especially is done against him, when injury is done unto any.
• 2. Because he doth much better know the greatness of the in∣jury then doth he that is injured, for he pierceth into the hid∣den and most secret thoughts.
• 3. Because he alone hath the chief power to avenge injuries, as he shall know to be right and expedient, which we can∣not do.

This Com∣mandment is also broken by unnatural pra∣ctices on ones self, such as are

• 1. The Practice of the Popish penance-mongers, not unlike the Ido∣latrous Baalists, who to move their Idol to hear them, cut them∣selves with knives and lancers, till the blood gushed out upon them, 1 Kings 18.29.
• 2. The Practice of Gluttons, Drunkards, Unchaste persons, Voluptu∣ous, who to satisfie their corrupt humors, impair their health and shorten their days.
• 3. The Practice of such who by Quarrels cause their slesh to be wounded, and their lives to be taken away.

• 4. The Practice of such who bring themselves into danger of life for Lucres sake, and of such as by Felony, Treason, and the like, cast them∣selves upon the Sword of the Magistrate.
• 5. The Practice of them that give the Reins to Grief, Fear, Wrath, and other the like violent Passions, so as thereby they weaken their bodies, and shorten their days.
• 6. The Practice of Self-Murtherers, who end their days in a most hor∣rible sin, depriving themselves of the time, place, means and benefit of Repentance.

The hurting as well of our selves as of others is here forbidden, because the causes why God commandeth us to have regard of anothers life, are the same in us: As

• 1. The Image of God in man.
• 2. The likeness of Nature, and our Original from our first Parents.
• 3. The greatness of the Price and Ransom wherewith Christ purchased all the Mem∣bers of the Church.
• 4. The conjunction of Christs Members.

As a man may be said to kill himself

• 1. In Whipping himself as the Jesuits.
• 2. In Wounding of himself.
• 3. In Refusing the means of help.

So we are said to preserve our lives

• 1. In time of Danger, by slying from one place to another, Matth. 10.23.
• 2. In time of Sickness to use all lawful means of Recovery.
• 3. In hostile Assaults, by defending our selves with our best force.
• 4. In time of Health, by using lawful Recreations at lawful times.

The killing of other men is

• 1. Indirectly; as Oppression by Usury, Letting out of Land on such hard terms as the painful Laborer cannot live by it; where things are so made as men may take harm by them; the keeping of harm∣ful Beasts; all dangerous Pastimes; and when Children begotten in Fornication or Adultery are committed to them to keep that have no care of them.
• 2. Directly; as of set purpose, when maliciously and advisedly one killeth another, or otherwise when at a sudden variance a man is killed.

The life of other men may be thus preser∣ved; viz.

• 1. By Alms-deeds, where Necessity doth require it, and Wages, where Right commands it, Deut. 24.14.
• 2. By helping or rescuing a man that is casually or wrongfully in any dan∣ger, as Obadiah hid the Prophets in a Cave, to save them from Ahab and Jezebel in the time of Persecution, 1 Kings 18. and by helping those that are oppressed with wrong, Prov. 24.11.
• 3. By Patience & Meekness preventing Quarrels: The parts whereof are these:
  • 1. Soft Answers, when any means be used to provoke us, Prov. 15.1.
  • 2. A staid and even temper of Affections, whereby we are not suddenly moved, or for trisling matters.
  • 3. A Disposition alway to interpret such things as are done against us in the best sense we can.
  • 4. A love of Peace, and seeking it with all men as much as may be, Rom. 12.8.
  • 5. A minde content for the love of Peace sometimes to depart with a mans own Right.
• 4. By timely Interring the dead bodies of Christian people, and remo∣ving all other things we know may be prejudicial to the life of our Neighbor.

Cautions and Conditions to be observed in defending our selves against unlawful vio∣lent Assaults:

• 1. We must not thirst after blood, nor be willing to take away either life or limb.
• 2. We ought to the utmost of our power to strive to free our selves from the Assaults, that there be no blood shed if it be possible, using all good and lawful means we may in favor of life.
• 3. We ought so to behave our selves, that we rather defend then offend, and seek more to save our own lives, then take away an∣other mans.
• 4. If we can no way escape the hands of the Oppressor by flying or calling for the help of the Magistrate, it is lawful so far to stand in our just defence, as that we should chuse to kill ra∣ther then to be killed, for now God seems to put Justice into our own hands.

The kindes of killing are two; viz.

• 1. Voluntary, when a man killeth of set purpose and intent, to which we must refer those that give command, counsel or help unto the Murther∣er; for he that commandeth is the principal A∣gent, and the Murtherer is his Instrument. Again, it is voluntary Murther to strike another, though with purpose onely to wound, if death follow thereon: And that also which is committed by a Drunken man, for his Will is free, though Sense and Reason be blinded: And this kinde or purpose to kill is twofold; viz.
  • 1. With Deliberation and fore-desire of Revenge, when a man hath carried a grudge in his heart long before.
  • 2. Without Delibera∣tion, when a man without all former malice is suddenly carried by fury and anger to slay ano∣ther: This kind is di∣stinguish'd from the other by the name of Manslaughter.
• 2. Casual killing, commonly called Chance Medley, when a man killeth another, having no pur∣pose to hurt him: Now this Commandment is not to be un∣derstood of Casual, but Volun∣tary killing: And the Presum∣ptions of this Casual killing may by these; viz.
  • 1. If a man kill another having no ill∣will or anger towards him, nor to any other for his sake, neither is moved thereto by Covetousness or any Affection.
  • 2. If he be doing the lawful duties of his particular Calling.
  • 3. If he be well occupied, doing some lawful work beside his Calling.
  • 4. If he be doing a thing which he or∣dinarily practiseth, keeping his usual place and time.

Killing is not al∣ways Murther: for God gives a man power to kill three ways; viz.

• 1. By the written Word: Thus Princes and Governors, and under them Executioners are allowed to kill Malefactors that deserve death; and thus Soldiers are warranted to kill in a lawful War.
• 2. By an extraordinary Commandment; and so Abraham might lawfully have killed his Son, if the Angel of the Lord had not staid his hand, Gen. 22.
• 3. By an extraordinary instinct, which is answerable to a special Commandment, and so Phineas slew Zimri and Cozbi with∣out guilt of Murther, Psal. 106.30, 31.

Murther is either

• 1. In the Minde onely, as Anger, Hatred, Envying, Malice, &c.
• 2. By Action,
  • 1. In the Gestures onely, by our outward Members.
  • 2. In the Deed it self: And this may be either
    • By the Tongue in speech.
    • By the hand or otherwise.

Murther is a most grievous sin for these Rea∣sons; viz.

• 1. Because it is the Destruction of a Little World, as Man is rightly called, wherein the wonderful Wildom, Power, Providence and Mercy of God doth as much appear.
• 2. Because it is the Defacing of Gods Image which is in every man: This Reason is rendred in the first Law against Murther, Gen. 9.6. David might not build the Temple, because he had shed blood.
• 3. Because it is an Encroaching upon Gods Office, to whom alone it belongeth to call men when it pleaseth him out of this world: And God hath not made man with such offensive parts as he hath done other Creatures.
• 4. Because it is the greatest breach of Love and Peace, and so the greatest sin against man, Joh. 8.44. Therefore the sin of Murther singularly is said to desile the Land, Numb. 35.37.

To avoid this horrible sin of Murther, let us sly these sins especially:

• 1. Pride, the very Fountain of Contention, which Murther follow∣eth: for Pride will endure nothing, and is so wasteful upon it self, that the Poor may starve and perish without relief.
• 2. Covetousness: for he that is greedy of gain, will hunt after the precious life of man, Prov. 1.
• 3. Riotness, Drunkenness and Whoredom, whereon much blood∣shed hath followed, and Self-murther.
• 4. Hard heartedness, when we have objects of pity: for we make our selves accessary of their death who perish, whom our relief might have preserved, Prov. 21.13.

Cruelty is one main Breach of this Command∣ment: The Pro∣perties whereof are these; viz.

• 1. In the very look and countenance: Such was Cains towards Abel, Gen. 4. and Labans against Jacob, Gen. 31.2.
• 2. In the behavior, when it is harsh and churlish: Such was Na∣bals, 1 Sam. 23.3.
• 3. When any way too much severity is used, by the Rich towards the Poor, by Officers towards Malefactors, or by Governors towards such as are under them, expressing a hateful minde to∣wards them.
• 4. In the unmerciful usage of the dumb Creatures, working them without Reason, pinching them in things necessary, beating or killing them without mercy, or otherwise using them so as they grow diseased thereby: All these shew a cruel minde, Prov. 12.10.
• 5. In revenging Injuries, for we must not revenge our own wrongs, but leave that to God, to whom it properly belongeth, Rom. 12.19.

Motives to perswade us to lay aside all private Re∣venge; viz.

• 1. Let us lay before us the Example of Christ, the Author and Fi∣nisher of our Salvation, 1 Pet. 2.21.
• 2. Let us set before us the Example of the faithful Servants, that have lived in all Ages, in the time of the Law, and under the Gospel.
• 3. It is Gods proper Right, Office and Royalty, it belongeth to him peculiarly to take vengeance, and therefore is called The Lord God the Avenger, Psal. 94.1.
• 4. God hath graciously passed his Promise to us, That himself will take our cases into his hands, and pay them home that do oppress

• us, Rom. 12.29. It were now a fruit of infidelity to revenge our selves, and not believe him at his Word.
• 5. The consideration of the forgiveness that our selves receive at the hands of God, Col. 3.13.
• 6. It is against all good Law, Right, Reason, and common Sense, that any one man should be both Accuser, Witness, Judge and Executioner; but every one that taketh upon him to right his own cause, and to revenge himself, doth all these.

Murther may be committed as wel against the Soul, 1 Cor. 8.11. as the body of a man, even when he is an occasion of his stumbling and fal∣ling into sin: As thus;

• 1. Ministers murther, or at least make themselves guilty of mur∣thering the Souls of the people committed to their charge, when as through their default any of them perish, Ezek. 3.
• 2. Parents and Masters, and all private Governors are Mur∣therers, if by their neglect or bad example their Children, Servants or Pupils perish by Ignorance, Prophaneness, or any other sinful course of life, which they might have amended in them by teaching, charging, reproving, requiring, and by good example.
• 3. Every one that maketh his Neighbor drunk, Hab. 2.15. stirreth him up to strife, inticeth him to any sin, or doth countenance, favor and defend it, to the heartening of a man on therein to his destruction, shall answer as a Soul-murtherer.

As the very act of mur∣ther is a most odious sin, so also are the de∣grees thereof; as Rail∣ing, Anger, and the like: For

• 1. The heart and tongue is hereby set on fire, of the fire of Hell, Jam. 3.
• 2. To sin thus, is to be a Murtherer before God: for, He that hateth his brother is a Man-slayer, 1 Joh. 3.15.
• 3. It is the proper Brand of the Wicked; His throat is an open Sepulchre, the poison of Asps is under his lips, his mouth is full of cursing and bitterness.

Helps to avoid Rash Anger and all such murther∣ous Affections, may be such as these; viz.

• 1. To consider our own weaknesses and sins, Gal. 6.1, 2. Tit. 3.2.
• 2. To consider wisely the Providence of God in all indignities that are by any man offered to us, as David did when Shimei cursed him, 2 Sam. 16.10.
• 3. To avoid the company of froward and hasty persons by whom thou mightest be provoked, Prov. 22.24. even as a man keep∣eth Gunpowder from the fire.
• 4. To observe the countenance and behavior or a man in fury.
• 5. To consider that all such are fools, Eccl. 7.11. Prov. 12.16.
• 6. To take into consideration the heavy Judgement belonging to this Anger, Mat. 5.22.

Three dif∣ferences be∣twixt Ha∣tred and Anger:

• 1. Hatred is more general, or of generals; a man hates all Drunkards if he hate Drunkenness; it hates every thing that is under the notion of sin.
• 2. Hatred is more cruel, it desires the utter destruction of the thing it hates
• 3. Hatred is implacable, it comes from the Judgement, it continues: Hatred is not a Passion, but an Affection; and if we return to Ami∣ty, it was not Hatred, but Anger.

Anger is unlawful in these regards:

• 1. When we conceive it without counsel and deliberation, Mat. 5.22.
• 2. When it is conceived for no cause, or for a trifling cause, Prov. 10.12.
• 3. When, though upon just occasion, the measure of Anger is immoderate, Eph. 4.26.
• 4. When it maketh us to forget our duty towards God or man, by brawl∣ing, cursing or banning, Eph. 4.31.
• 5. When we are angry for private respects concerning our person, and not for the Cause of God.

The Remedies of unjust Anger are twofold; viz.

• 1. Some consist in Meditation, and they are of three sorts, concerning
  • 1. God.
  • 2. Our Neighbor.
  • 3. Our selves.
• 2. Other consist in Practice.

Meditations concerning God, as Reme∣dies of unjust Anger; viz.

• 1. That God expresly forbiddeth it, and commandeth the contrary, Mat. 5.21, 22.
• 2. That all Injuries which befal us come by Gods Providence, where∣by they tend to good, 2 Sam. 16.10.
• 3. That God is long-suffering even towards wicked men, Exod. 3.46.
• 4. That the goodness of God daily forgives us more then we can forgive men.
• 5. That all Revenge is Gods Right, and he hath not given it unto man, Rom. 12.19.
• 6. That Christ suffered for us the first Death, and the sorrows of the second Death.

Meditations con∣cerning Man, as Re∣medies of unjust Anger; viz.

• 1. The Condition of him with whom we are angry; namely, that he is a Brother, Gen. 13.8. Again, that he is created in the Image of God.
• 2. Concerning that Equity which we look for at the hands of all men, knowing our selves are infirm, and may offend others, Mat. 7.12.

Meditations con∣cerning our selves, as Remedies of unjust Anger; viz.

• 1. He that conceiveth Rash Anger, makes himself subject to Gods wrath, if he cherish the same without relenting. Mat. 6.15.
• 2. We are commanded to love one another as Christ hath loved us, Eph. 5.2.
• 3. We are ignorant of mens mindes in speaking and doing, of the maner and circumstance of their actions.
• 4. In Rash Anger we can do no part of Gods Worship that is pleasing to him, Jam. 1.20, 21.
• 5. We must consider what are the fruits and consequents of unjust Anger, Eph. 4.27.
• 6. We must consider the causes of unjust Anger, for they are not good.

The Remedies of unjust Anger, which stand in Practice, are especially five:

• 1. In the time of Anger, to conclude the same both in word and deed, Prov. 12.16.
• 2. We must depart from them with whom we are angry, 1 Sam. 20.34.
• 3. We must avoid the occasions thereof, as Contentions and con∣tentious persons, Phil. 2.3. Prov. 22.26.
• 4. The course of our Anger must be turned against our own selves for our sins, 2 Cor. 7.11.
• 5. We must daily pray for the mortification of this evil Affe∣ction.

Motives to abhor Wrath and unjust An∣ger:

• 1. The Example of Bruits, who though never so fierce, are yet gentle to each other of their own kinde.
• 2. Consider that we came into the world weak, naked and unarmed.
• 3. The consideration of Christs Sufferings for us, whereof if we will share, we must suffer also.
• 4. All our Actions are abominable to God, so long as we continue in wrath.
• 5. The wrathful man lives in a continual vexation of Conscience.
• 6. We must not let the Sun go down upon our wrath.

There is an Anger which is no breach of this Command∣ment, but is com∣manded Eph. 4.26. and is an holy An∣ger: The properties whereof are these; viz.

• 1. It is against sin, and not against that which is a private dis∣pleasure: Thus was Moses angry when he broke the two Tables at the sight of the peoples Idolatry.
• 2. It is onely because God is offended: for the same sin may be to the offending of God and of our selves also, because it is some injury to us.
• 3. It is not sudden, but upon deliberation, according to that Precept, Be slow to wrath, Jam. 1.19.
• 4. It doth not continue long, but is soon over again, where there is Repentance, Eph. 4.26.
• 5. It ariseth from Love, and is guided by Love, the Love of God, and the Love of our Neighbor that hath offended: for whatsoever is without this, is sin.

In just and lawful Anger there are three things; viz.

• 1. A right Beginning or Motive.
• 2. A right Object.
• 3. A right Maner of being angry.

To the right Beginning of Anger, three things are re∣quired; viz.

• 1. That the occasion be just and weighty, as manifest offence against God, Exod. 32.19. & 16.20.
• 2. That it be conceived upon counsel and deliberation, Prov. 20.18.
• 3. That it be kindled and stirred up by good and holy affections, as by desire to maintain Gods Honor, by the love of Justice and Vertue, by the hatred and detestation of Vice, and all that's evil.

The right Object of just Anger, is twofold:

• 1. The sin of the person, not the person himself, but by reason of the sin, Psal 119.139.
• 2. The cause and offence of God properly, not any private of∣fence of man.

Three Cautions to be observed in the right maner of conceiving an∣ger; viz.

• 1. That our Anger be mixed and tempered with Charity and Love, Hab. 3.2.
• 2. Anger against any offence must be mixed with sorrow for the same offence, Mark 3.5.
• 3. It must be contained within the bounds of our particular Cal∣ling, and Civil Decency, Gen. 31.36. And must, like poison, be with all speed purged out of the body and veins, lest it destroy the whole.

Likewise, Envy is a Breach of this Com∣mandment, but it is twofold:

• 1. Good, when beholding the perfections of other men, we are an∣gry with our own imperfections, and seriously labor to be equal, at least to imitate the good qualities which we see to flourish more in others then in our selves: This is called Emu∣lation.
• 2. Bad Envy, when we grieve that the like good qualities are not in us, or not as well in us as in another, yet labor not for them: And this produceth Detraction, Discord, Disdain, Murmuring, Hatred, and the like.

All Gods people must beware of Envy; and that for these special Reasons; viz.

• 1. Because it is a fruit of the flesh, Gal. 5.21.
• 2. Because it procureth the wrath of God, and is never left with∣out punishment, Numb. 12.10.
• 3. It transforms us into the Image of Satan, whose Envy sadly appears, Gen. 3.5.
• 4. It often presumes to cross and control the Providence of God.
• 5. It is against the Rule of Charity, To do unto others as we would be done unto: And this Rule is the best Remedy against it.

• 6. It is the Badge and Cognizance of the Devil.
• 7. It renders us unfit for the performance of holy Duties.
• 8. It lays us open to the envy and hatred of other men.
• 9. Because it impairs the constitution of our natural strength: for although it ever levels the dart of mischief against others, yet it still wounds it self, even the very heart.

Reme∣dies to keep us from en∣vying the good of others viz.

• 1. Let us labor for Christian Charity, and deck our selves with lowliness of minde, that we may banish Pride and Self-love, Phil. 2.3. Charity and Humility tempered well together, makes an excellent Preserva∣tive against this fretting Malady.
• 2. Be well contented with Gods Administration of Temporal Blessings, Spiritual and Temporal, that we do not any way charge him with folly, who is Wisdom it self, or with partiality, who respecteth no mans person.
• 3. To cast our eyes upon the troubles as well as the comforts our Brethren enjoy, that the consideration of the one may with-hold us from grudging at the sight of the other.
• 4. To mark that the Gifts of others are for our benefit, as the good of one member of the body serveth for the use of another; then we are enemies to our selves, to repine at that which others have.
• 5. To pray to God for the obtaining of his Graces where we see them wanting, and for the encrease of them where they are obtained, and for the continuance of them where they are encreased.
• 6. To love the Graces of God wheresoever we see them, yea even in our enemies.

Godly men may lawfully go to war without the guilt of Murther or breach of this Commandment, and that for these Reasons; viz.

• 1. God commands it, Deut. 7.2. therefore does allow it as just and lawful, for he doth not will things because they are just, but they are just because he willeth them.
• 2. As God gave Commandment expresly, so the people going forth to Battel, were to call upon him for a Blessing, and to sanctifie the work by Prayer, and in so doing have been heard, 1 Chron. 5.19. therefore War and true Religion may well stand together.
• 3. God himself takes order to have a muster taken of all such as are able to bear Arms, Numb. 1.2, 3. Therefore the Anaba∣ptists are not infallible.

As the godly may lawfully go to War, so they must be careful to ob∣serve such con∣ditions as make it law∣ful and allow∣able; As

• 1. It must be Proclaimed by the chief Magistrate and such as have Authority, otherwise it is private Revenge, not publike Justice.
• 2. Conditions of Peace are to be offered, and such as yield thereto are to be received to mercy, Deut. 20.10, 11, 12, 13, 14.
• 3. Keep all lawful Promises even to the Enemy, being a sign of an upright heart, Joh. 6.22.
• 4. The Ends of our Wars must be Holy and Religious, not Tyranny, not Vain-glory, but to maintain the honor and glory of God, to defend the Church and Commonwealth from violence and invasion, and to Establish Truth, Peace and Concord in our Borders.
• 5. We must not suffer lewd and wicked persons incorrigible and un∣reformable, to remain in the Host of God, who may endanger the whole Host, and bring the curse of God upon them, Deut. 23.9, 10. Joh. 7.11, 12. & 22.20.
• 6. It behoveth us to put our Trust in God alone, to depend upon him, to pray unto him, and to look for safety and help from him, Jer. 17.5.

• 7. No man should go to War but with grief of minde and sorrow of heart; for though the War be lawful, yet when the Enemies are slain in Battel, it is a defiling of mens hands, and a defacing of Gods Image, Gen. 9.6. 1 Chron. 22.8.
• 8. The Army is to be ordered in such Military Discipline, as that it break not out to endamage or destroy those whom they ought above all to protect and defend.

He breaks this Com∣mand∣ment

• 1. That thinks but a thought in his heart tending to the hurt of his Neigh∣bors life.
• 2. That bears malice to another, 1 Joh. 3.15. or is given to hastiness, Mat. 5.22.
• 3. That useth inward fretting and grudging, Jam. 3.14. or is froward of nature, hard to please, Rom. 1.30.
• 4. That is full of rancor or bitterness, Eph. 4.31. or derides and scorns others, Gen. 21.9. Gal. 4.29.
• 5. That useth bitterwords and railings, Prov. 12.18. or contending by words or deeds, Gal. 5.20.
• 6. That is a fighter, Jam. 4.1. and hurts or maims his Neighbors body, Exod. 21.24.
• 7. That will not forgive an offence, Mat. 5.23. or that seeks private Re∣venge.
• 8. That doth fare well himself, but gives not Alms to relieve the Poor, Luke 16.19.
• 9. That useth cruelty in punishing Malefactors, Deut. 22.26.
• 10. That denies the Servants or Laborers Wages, Jam. 5.4. or that holds back the Pledge, Ezek. 18.7.
• 11. That sells by divers weights and measures; or that removes the Land-mark, Prov. 22.28.
• 12. That moves contention and debate, Rom. 1.29. or that by his loose∣ness of life occasions others to sin.
• 13. That being a Minister, Teacheth erroneously or slackly, Jer. 48.10. or that Teacheth not at all, 1 Tim. 3.2. or that hinders mens Salvation any way, Mat. 23.13.
• 14. That gives his goods upon Usury; which is simply to binde a man to return both the Principal and the Encrease onely for the Loan, Ezek, 18.18.

Thou seest how many ways a man may be Guilty hereof, and how in each degree; How Thoughts of Hatred may prevail so far T'ensnare the Heart to be a Murtheree; How stern and austere Looks, which strangely fly Like Arrows shot, speak Murther in the Eye; And how the Tongue, that sharp-edg'd member, may The harmless Innocent untimely slay; How that Injustice and Revenge both give A mortal Wound: Then let thy Brother live,

The Seventh Commandment.

Thou shalt not commit Adultery.

IN this Commandment God forbiddeth all Vices repugnant to Chastity, and such as are of near affinity unto them; likewise their causes, occasions, effects, an∣tecedents, consequents: And on the contrary he commandeth all things tending to the preservation of Chastity. We are here commanded to behave our selves right∣ly in the principal outward comfort that belongs to our Neighbor, which is his Wife: Thus under one kinde of Uncleanness, all kindes of it are forbidden; for being commanded to live in temperance, chastity and soberness, we are to keep our Bodies holy and pure, as Temples of the Holy Ghost: So that the Sin here forbid∣den, is not onely the act of Adultery, but whatsoever is any way against chastity or soberness, either in deed, word or thought, directly or indirectly as a means of sinning, Mat. 5.28. where to commit Adultery, signifieth as much as to do any thing what way soever, whereby the chastity of our selves or our Neighbors may be stained. Chastity is the purity of Soul and Body, as much as belongeth to ge∣neration; the Minde is chaste when it is free, or at least freed from fleshly concu∣piscence; the Body is chaste when it putteth not into execution the concupiscences of the flesh, 1 Thess. 4.3, 4, 5. 1 Cor. 7.34. Marriage is the main help to keep our bodies chaste: Now Marriage is a lawful and indissoluble conjunction of one man and one woman, justified by God, that we might know him to detest all impure lust; That also we might therein chastely serve the Lord, and that especially it might be a means whereby mankinde might be multiplied, and God gather thence afterwards unto himself a Church: Lastly, that it might be a Society and fellowship of La∣bors, Cares and Prayers.

The Breach hereof is the foul sin of Adultery, which beside the fearful exclusion, without Repentance, from the Kingdom of Heaven, occasions jealousie, the frenzy of the Soul; which is a grief of minde arising from hence, That another is judged to enjoy that which we desire to have wholly and properly as our own, and none besides us to possess any part with us: Or, it is an affection proceeding from fear to have that communicated to another, which we challenge and covet to retain as peculiar and proper to our selves alone: Beside this unhappy sin of Adultery, that venomous sin is the poyson of Marriages, whereby the estimation of Parents, the reputation of Children, and the honor of whole Families stand in hazard to be forfeited; for as God is the Author of Marriage, so he is the Revenger of the breach thereof. But shame keeps some from those unclean practices and grosser acts of filthiness, who yet inwardly boil in speculative Wantonness and Adulteries of the heart. Ask thy Conscience whether thou art one of them; if so, remem∣ber, That no Adulterer shall enter into the Kingdom of Heaven, and repent: yea, the Fornicator, and every unclean person is also thence excluded, all Vices contrary to Chastity, or of any affinity with them, being here forbidden in forbidding Adultery; for by one Special, the rest that are of near affinity with that are understood; and and where the Cause is forbidden, there also is the Effect, and so the contrary. Now the end and scope of this Commandment, is the Preservation of Chastity and Wedlock.

In this Com∣mandment are two parts; viz.

• 1. God forbiddeth Adultery, and therein not onely the too familiar company of man with woman out of marriage, but also all kinde of filthiness by which man may be defiled, all affections of concupiscence, and whatsoever stirreth up unto lust, and nou∣risheth it.
• 2. He commandeth Chastity.

In this Commandment are prohibited,

• 1. The lust of the heart, or the evil concupiscence of the flesh, Mat. 5.28. Col. 3.5.
• 2. Burning in the flesh, which is an inward fervency of lust, whereby the godly motions of the heart are hindred, over-whelmed, and as it were with con∣trary fire burnt up, 1 Cor. 7.9.
• 3. Strange pleasures about ge∣neration prohibit∣ed in the Word of God; the which are many; viz.
  • 1. With Beasts, Lev. 18.23.
  • 2. With the Devil, as Witches do by their confession: for why may not a Spirit as well have society with a Witch, as to eat meat?
  • 3. With one and the same Sex, Lev. 18.22. This is a sin which they commit whom God hath given over to a reprobate sense, Rom. 1.26, 27. It was the sin of Sodom, Gen. 19. where it was so com∣mon, that to this day it is termed Sodomy.
  • 4. With such as be within the degrees of Consanguinity or Affinity, prohibited Lev. 18.6.
  • 5. With unmarried persons: This sin is called Fornication, Deut. 22.28, 29. 1 Cor. 10.8.
  • 6. With those whereof one is married, or at least betrothed: This is Adultery, Deut. 22.22, 3, 4.
  • 7. With man and wife: They abuse their liberty, if they know each other so long as the woman is in her flowers, Ezek. 22.10. Lev. 18.19. Ezek. 16.8. or using Marriage-bed intemperately, thereby committing Adultery even with his wife.
  • 8. Nocturnal Pollutions, which arise of immoderate dyet, or unchaste cogitations going before in the day, Deut. 23.10. Onans sin, Gen. 38.8. was not much unlike these.
  • 9. Effeminate wantonness, whereby occasions are sought to stir up lust, Gal. 5.19.
• 4. To appoint some light or Sheet-punishment for Adultery, such as that Romish Synagogue doth: For it is nothing else but to open a gap for other lewd per∣sons to run into the like impiety.

Occasi∣ons of lust pro∣hibited in this Com∣mand∣ment, are these; viz.

• 1. Eyes full of Adultery, 2 Pet. 2.14.
• 2. Idleness: This occasioned Davids sin with Bathsheba, 2 Sam. 11.2.
• 3. Riotous and lascivious Attire, 1 Tim. 2.9. Isa. 3.16, unto 23.
• 4. Fulness of bread and meat, which provoke lust, Ezek. 16.49. Luke 16.19. Rom. 13.13.
• 5. Corrupt, dishonest, and unseemly talk, 1 Cor. 13.33. Such are vain Love-Songs, Ballads, Interludes, and Amorous Books.
• 6. Lascivious Representations of Love-matters in Plays and Comedies, Eph. 5.3, 4.
• 7. Undecent and unseemly Pictures, 1 Thess. 5.22. Abstain from all ap∣pearance of evil.
• 8. Lascivious Dancing of man and woman together, Mark 6.22.
• 9. Company with effeminate persons, and unlawful Divorces.

All the sorts of lust repugnant to this Com∣mandment, may be re∣ferred to these several kindes:

• 1. Those that are contrary to Nature, and of the devil, recited Rom. 1. as confounding both kindes and Sexes, and unnatural abusage of Sexes.
• 2. Those which proceed from our corrupt Nature: As
  • 1. Incest, that most abominable crime of unnatural lust.
  • 2. Double Adultery, when both persons are married persons.
  • 3. Simple Adultery, when the one party is a married person.
  • 4. Simple Fornication, when they are both unmarried.
• 3. Corrupt Inclinations, from which though good men are not wholly exempt, yet do they not so yield unto them, as to take delight in them, but they take all occasions whereby they may withstand them, and the grace of Resistance is humbly desired of them.

Adultery consisteth

• 1. In consent and minde alone; As to lust after things
  • 1. Belonging to the body, as excess of Apparel, Meat or Drink, as may stir up to lust and idleness.
  • 2. In the minde it self.
• 2. Beyond consent, when action follows.

Adultery is either

• 1. Contrary to Nature; which is either
  • 1. Confusion of kindes, as filthiness with Beasts.
  • 2. Confusion
    • 1. Of Sexes, as man with man, woman with woman.
    • 2. Of Blood, which is Incest.
• 2. According to Na∣ture; and is either
  • Fornication, when both persons are single, un∣married or unbetrothed.
  • Adultery, when one of them is married, or at least betrothed.

Incest is in the de∣grees

• 1. Of Consangui∣nity, which is
  • 1. In a Right Line, as Son with Mother, and so up∣wards.
  • 2. In a Collateral Line, as Brother with Sister.
  • 3. In an Overthwart Line, as Son with Aunt, and so upwards.
• 2. Of Affinity: There is the same prohibition of this as of Consangui∣nity; so it may be called an indirect confusion of Blood, as for a man to marry his Wifes Sister.

The seve∣ral kindes of Adulte∣ry; viz.

• 1. Of the Heart, Mat. 5.28. This never suffers a man to serve the Lord with a pure conscience.
• 2. Of the Eyes, which are the windows of the heart, 2 Pet. 2.14. Isa. 3.13.
• 3. Of the Ears, when we listen unto unchaste talk, and shew no dislike to, nor hatred of it.
• 4. Of the Tongue, when we take delight in unchaste speeches and filthy Ribaldry, by which the hearts of others are corrupted, and our own manifested to be so before, Eph. 4.29. 1 Cor. 15.33.
• 5. Outward in Fact, and this is called Sin finished: whereunto all the former are as steps or degrees, and in the end bring it forth as an end which they have conceived.

The hai∣nousness of this sin of Adultery, may appear by these particulars; viz.

• 1. We sin against God by withstanding his Will in prophaning the holy Ordinance of Matrimony, by making the members of Christ the members of an Harlot, most ungraciously defiling those bodies which should be the Temples of the holy Ghost, converting them into Stews.
• 2. We sin against our Neighbor, because this sin is not committed alone, but we draw others to it also.
• 3. We sin against the Wife or Husband of the married party by a most ungodly particular wrong.
• 4. We sin against the fruit of our own body, whom we brand with a Note of perpetual infamy, Gen. 21.10.
• 5. We sin against our own Families, which are ruined by being defiled. Beggery waits on Lust, Job 31.12.
• 6. We sin against the Places, Societies and Kingdom where we live, be∣cause we defile the Land, and cause it to vomit out the Inhabitants, Gen. 34.27.
• 7. We sin against the Church of God, by hindring the propagation thereof, and causing it to be evil spoken of by others.
• 8. We sin against our selves, because we make our bodies the instru∣ments of Sin and Satan, infecting them with loathsom diseases here, and plunging them together with our Souls into Hell hereafter.

• 9. It is a sin committed against each person of the Trinity; as
  • 1. Against the Father, whose Covenant is broken, Prov. 2.17.
  • 2. Against the Son, whose members are made the members of an Harlot.
  • 3. Against the Holy Ghost, whose Temple is defiled and polluted, 1 Cor. 6.19.
• 10. The hainous∣ness of this sin appears by the fruits thereof; viz.
  • 1. The Alienation of conjugal Affection, which ought to be inviolable.
  • 2. The Devastation of the goods and estate of the Fa∣mily.
  • 3. Provocations to unnatural wishes and practices of clan∣destine Murther.
  • 4. If not a gauling terrifying conscience, then a seared one, a hard heart, a reprobate sense.
  • 5. The procuring of many loathsom diseases to the body.
  • 6. The execution of the fearful Judgements of God de∣nounced against it, if unrepented.

Adultery, though never so secretly committed, is surely punished of God; and that for these Rea∣sons; viz.

• 1. Because the wrath of God is kindled against all such unclean persons, Eph. 5.6.
• 2. Because it appears to be a most grievous sin, worse then Theft, Prov. 6.31, 32.
• 3. Because it defileth the Land, not onely persons and houses, but whole cities and countreys, till all are become abominable, Lev. 19.29.
• 4. Because of our calling, being Redeemed by God to serve him in purity and holiness all our days, 1 Thess. 4.3, 4, 5, 7.

The Reasons and Mo∣tives to avoid Fornica∣tion and lust; viz.

• 1. Our Bodies are the Lords, and must be serviceable unto him; the body is not for fornication, but for the Lord, 1 Cor. 6.13.
• 2. We thereby make void the glorious work of our Redemption. The Lord for the body, 1 Cor. 6.13. but Fornication and Sanctification can never stand together.
• 3. Those Bodies shall Rise again, not to glory, but to shame, if we here defile them with beastly lusts, 1 Cor. 6.14.
• 4. The Members of Christ; that is, the bodies of the faithful may not be made the members of an Harlot, 1 Cor. 6.15. by profession we seem to be the members of Christ, but by unchaste lust we pull our hearts from Christ, and knit them to an Harlot.
• 5. This sin is against the body, whereas other sins are without the body, 1 Cor. 6.18. but the Fornicator both useth and abuseth his own body, and leaveth a proper blot and stain upon it, making it both the instru∣ment, the subject and the object of sin.
• 6. Consider the state and condition of mans heart, by effectual calling; it is the dwelling place and Temple of the Holy Ghost, but by unclean lusts we make it a cage of all unclean Spirits: Our body is the Temple of the Holy Ghost, and destruction is threatned to the de∣filers of this Temple, 1 Cor. 3.17. So that a Fornicator is also a Sa∣crilegious person.
• 7. We are wholly Gods, and not our own to do what we list, or to dispose of our selves, 1 Cor. 6.19, 20.
• 8. We all desire to see God, and to know his love in Christ, for our com∣fort in this life, and Salvation; but without holiness and purity of heart we can never see God, Heb. 12.14.
• 9. If we suffer our hearts now to burn with fleshly lust, we make an entrance in them for the burning of Hell fire for ever; for these two alway go together, Burning lust and Hell fire, unless Repentance come between.

General Preserva∣tives a∣gainst this sin; or the way to prevent Adulte∣ry; viz.

• 1. To consider the near Union betwixt God and us; so great is his Love, as that he hath married us to himself, and made us his Spouse: there∣fore is he most jealous over us, and in the very instant of impurity or uncleanness, casts us off as the members of an Harlot.
• 2. To consider that God is holy and pure, and the Devil an unclean Spirit, to whom he is joyned in fellowship that sinneth by unclean∣ness.
• 3. To tye and binde our selves by Covenant and Vows from the occa∣sions which as sparkles of fire do light upon the tinder of our corrupt Nature, Job 31.1.
• 4. Set a watch over thy heart, that lustful thoughts proceed not thence, Prov 6.25.
• 5. Shut thine eyes, Job 31.1. that they wander not after the beauty or properness of any ones person, or on lascivious Pictures, or on any other like allurements.
• 6. Stop thine ears, that they listen not to any enticements of others, Prov. 7.21.
• 7. Lock fast thy Tongue, that it utter no unchaste and corrupt commu∣nication, Eph. 5.3, 4.
• 8. Seal up thy Lips, that they delight not in wanton kisses, Prov. 7.13.
• 9. Manacle thy Hands, that they use no wanton dalliance, Prov. 6.29.
• 10. Fetter thy Feet, that they carry thee not near the place where filthi∣ness may be committed, Prov. 7.25.
• 11. Have a care of thy company, that thou be not defiled with others wantonness and uncleanness, Eph. 5.7.
• 12. See to thy Dyet, that it be not inordinate and luxurious, Gen. 19.33.
• 13. Moderate thy Apparel, that it be not garish and lascivious, Ezek. 23.6, 15, 40.
• 14. Mis time not thy precious hours, that they be not vainly and idly spent, 2 Sam. 11.2.

Special Pre∣servatives for single persons against this sin; viz.

• 1. To beat down the body and bring it into subjection, to abstain from such meats and drinks as inflate and provoke to fleshli∣ness, and in case of fleshly motions to pray heartily against them.
• 2. To abstain from the company of women, in private, or alone, or in the dark.
• 3. If notwithstanding those means thou canst not contain, but art troubled with fleshly motions, then fly to Gods Ordinance of Marriage, 1 Cor. 7.1. For the word is express, that No Fornicator or unclean person shall enter into the kingdom of heaven, 1 Cor. 6.

Special Pre∣servatives for married persons a∣gainst this sin:

• 1. To dwell together, the one not separate from the other.
• 2. So to carry themselves towards one another as those whose bodies are not in their own power, but mutually in one anothers power, and to follow the Apostles Rule, 1 Cor. 7.3.
• 3. To contain at times of extraordinary devotion by mutual consent.
• 4. When women love to be at home, governing the house, as the ver∣tuous wife is described, Prov. 30.
• 5. When the man esteemeth best of his own wife above all other wo∣men, covering her infirmities by love, and the wife doth likewise of her husband; for such mutual fervent love is a singular preserva∣tive from the strange woman, Prov. 5.18.

For the govern∣ment of the eyes to avoid Adulte∣ry, there be two special Rules; viz.

• 1. We must open and shut our eyes in obedience to God, Prov 4.24, 25.
• 2. We must look to Gods Glory, make our eyes not the wea∣pons of any sin, but the instru∣ments of Gods Worship and Service: This we shall do, if we imploy them thus; viz.
  • 1. In beholding Gods creatures in heaven and earth, and in them we may see Gods Glory, Wisdom, Mer∣cy, Power and Providence, and thence glorifie God.
  • 2. In beholding Gods Judgments very wisely and nar∣rowly, that therein we may see his Justice & Wrath for sin, and so be humbled and terrified from sin.
  • 3. In beholding of the Elements of Gods Sacraments, especially the Bread and Wine in the Lords Supper, which be visible words, wherein we may see our Sa∣vior Christ as it were crucified before our eyes.
  • 4. In using them as instruments of Invocation, by lift∣ing them up to heaven, to testifie the lifting up of our hearts to God: This use of the eyes Nature teacheth us; for whereas other creatures have but four Muscles in their eyes, whereby their eyes are turned round about, Man hath a fifth Muscle, where∣by his eye is turned upward toward heaven.

The Vertues of this Com∣mand∣ment; viz.

• 1. Chastity, which is a vertue preserving the minde and body from unclean∣ness, agreeing with the Will of God, and avoiding all lusts forbidden by God, all unlawful companies, and inordinate copulation, and all the de∣sires, occasions, causes and effects, either in single life or in wedlock. This is one of the chiefest vertues that makes & preserves the Image of God.
• 2. Modesty or shamefac'dness, which is a vertue abhorring all filthiness, joyned with a grief, shame and sadness, either for some former unclean∣ness, or for fear of falling into any hereafter; and having a purpose and desire to fly not onely uncleanness it self, but also the occasions, and tokens and signs of uncleanness. This vertue is required unto chastity, as a furtherance and cause, and also as an effect, consequent and sign thereof.
• 3. Temperance, which is a vertue observing the mean agreeable to Nature. Honesty, Mediocrity and order of persons, places and times, according to the Law of God and Rule of Nature, in things concerning the body, as in meat, drink, recreations and apparel. This vertue is required unto chastity, as a cause without which we cannot be chaste.

There is a two∣fold Chastity; viz.

• 1. Of the single life, which is with all carefulness, and fasting and prayer, to keep their mindes and affections and bodies in holiness.
• 2. In Marriage, when the pure and holy use of wedlock is observed, Heb. 13.4.

Rules for the Preser∣vation of Chasti∣ty; viz.

• 1. The minde must be filled with godly meditations, and the Word of God must dwell plenteously in our hearts, that there may be no room for these wicked desires to enter.
• 2. We must often give our selves to the spiritual exercises of Faith, Re∣pentance and New Obedience, as publike and private Prayer, often me∣ditating, hearing and reading Gods Word, and the like.
• 3. We must use Sobriety in Recreations, Company, Meat, Drink and Ap∣parel, for ungodly lusts are kindled, fed and nourished by too much pampering of the body.
• 4. We must alway be doing some good thing, either in our general calling of a Christian, or in our particular calling; for Satan takes advantage by our idleness.
• 5. Men and women must not privately converse together without warrant so to do, either from their general or particular Calling; for this is the main occasion of Temptations: Remember what the Apostle saith, Evil conversings corrupt good maners, 1 Cor. 15.33.

• 6. Reject not Marriage, which was instituted by God for these Reasons; viz.
  • 1. The means of multiplying Mankinde.
  • 2. The gathering of the Church.
  • 3. The Image and Resemblance between God and the Church.
  • 4. That loose and wandring lusts might be avoided.
  • 5. That there might be a Society and Fellowship of Labors and Prayers.

That Marriage may be a lawful conjun∣ction, and this sin thereby avoided, these things are re∣quired:

• 1. That Matrimony be contracted by consent of both parties.
• 2. That there be adjoyned also the consent of such others as are required.
• 3. That honest Conditions be observed.
• 4. That there be no Errors committed in the persons.
• 5. That it be contracted between such persons as are not for∣bidden by the Law of God, as between whom the degrees of Consanguinity may be no hindrance.

To preserve pu∣rity and chastity in Wedlock, these Cautions are pro∣fitable; viz.

• 1. Contracts must be in the Lord, and with the faithful onely, Mal. 2.11.
• 2. Both parties must separate themselves in the time of the womans disease, and at appointed Fasts, Ezek. 18.6. 1 Cor. 7.5.
• 3. Wedlock must be used rather to suppress then to satisfie the corrupt concupiscence of the flesh, and especially to enlarge the Church of God.
• 4. It must be used with Prayer and Thanksgiving, 1 Tim. 4.3, 4.

He breaks this Commandment

• 1. That thinks an unchaste thought tending to Adultery, or any sin of that kinde.
• 2. That looks on a woman to lust after her, Mat. 5.28. or that useth wantonness, 1 Cor. 6.9.
• 3. That commits Incest, Lev. 18.22. or Sodomy, 1 Cor. 6.9. or fornication or adultery
• 4. That useth Marriage-bed intemperately, or lieth with a menstruous woman, Ezek. 18.6.
• 5. That is given to idleness, wears wanton Attire, 1 Tim. 2.9. or useth provoca∣tions to lust, Gal. 5.9.
• 6. That useth light talk, and reading of Love-books, 1 Cor. 15.35. that frequents lascivious places, Eph. 5.3. that delights in wanton Pictures, 1 Thess. 5.23. that useth the mixt Dancing of men and women, Mark 6.22. or keeps company with light and suspected persons, Prov. 7.22.
• 7. That makes Marriages of yong children; or neglects to dispose his children in marriage in convenient time, 1 Cor. 7.36. or that punisheth Adultery with small punishments.
• 8. That marrieth more wives then one at once; That for the avoiding of For∣nication, marrieth not, 1 Cor. 7.2. or that puts away his wife for other causes then for Fornication, Mat. 19.9.
• 9. That loves his Pleasure more then God, 2 Tim. 3.4. and takes care to fulfil the lusts of the flesh, Rom 13.14.
• 10. That maintains and frequents Stews, Deut. 23.17. That is given to Drunken∣ness and surfetting, Eph. 5.18. or to wine, sleep and ease, Prov. 20.13.

You that do pamper up your flesh, and make The Creature serve but for your base Lusts sake; You that do feed your Hearts with thoughts that swell With boiling Lusts that scorch and burn like Hell; You that for Objects gaze, and in your Eyes Offer your Hearts an Harlots Sacrifice; You that from your sulphureous Throats belch out Discourse that poisons all the Air about, You shall not enter Heaven; for you Adore With Christ's members the Carcase of a Whore.

The Eighth Commandment.

Thou shalt not Steal.

TO Steal, is properly to convey away any thing closely from another, Gen. 31.20. Thou shalt not Steal] that is, Thou shalt not covet nor attempt by guile to convey thy Neighbors goods unto thee; therefore defend, preserve, encrease them, and give thy Neighbor his own. Under this Name of Theft, are comprehended all other Vices of the like nature and quality, and all other which prove the occa∣sions of this sin; among which Idleness is not the least, which is a lazy dejecture of the whole man from the laudable Exercises of Vertue: whence proceed Pro∣traction, Remission, Negligence, Improvidence, Indevotion, Sluggishness, Pusil∣lanimity, Irresolution, Desperation, Misprision, Omission and Theft: Now the best Remedy against this Body-starving and Soul-famishing sin of Idleness and Sloth, is Devotion, being a ready Performance of all the Duties God re∣quireth of us.

The Sum of this Commandment requireth the Tryal of our Love and Faithful∣ness which we ought to bear our Neighbor in his goods: wherein we are com∣manded to use our own Right, To help the Necessity of others, To be content with that which we have, To labor with our hands that which is honest, To do to all men as we would they should do unto us, and by diligent pains-taking to get our own livings in that estate of life to which it shall please God to call us. And every Duty is to be seasoned with the Fear of God; for it is not sufficient to perform general Duties of Christianity, unless also we be conscionable in the par∣ticular Duties of our several Callings.

The private Vocations of a Family and Functions appertaining thereto, are such as Christians are called unto by God, and in the exercising whereof they may and must imploy some part of their time; for private Callings in a Family are suf∣ficient Callings, and therefore weak consciences may not think, That if they have no publike Calling, they have no Calling at all. God useth to give his Blessing to men diligent in their Calling; So blessed he Jacobs faithful Service to his Uncle La∣ban, Gen. 31.4. Josephs faithfulness to Potipher, Gen. 39.2. Moses and David were keeping their Fathers Sheep, when God appeared to the one, Exod. 3.1, 2. and sent for the other, 1 Sam. 10.11. to appoint the one a Prince over his People, and to anoint the other King over Israel: So Elisha was plowing when anointed a Prophet, 1 Kings 19.19. And while the Shepherds were watching their Sheep, there was the joyful news brought them of the birth of the Savior of the World. Thus pri∣vate Callings are blessed by the Lord; and our diligence therein is a special means to prevent this sin here forbidden.

Now as there is a stealing of things, so there is a stealing of persons, Mens Daughters, or Wives, or Children: Thus Sechem stole Jacobs daughter Dinah, and the Philistims Sampsons wife, and Jacobs Sons their Brother Joseph, and sold him into Egypt. This is more hainous then the stealing of goods, and is ennumerated amongst other most horrible sins, 1 Tim. 1.10. Exod. 21.16.

Hence then it is most manifest, That the Anabaptists in standing for a community of all things, take away the very subject of this Commandment, which is a pro∣priety of worldly goods: for if there be no Meum and Tuum, there can be no stealing, and so this Law should be superfluous. Touching the community objected in the Apostles times, Acts 2. it was not general, for in Antioch they had still several Possessions; and the Apostles Exhortation to the Christians at Corinth, 1 Cor. 16.1. 2 Cor. 8. intimateth, That they had their severals likewise: And for those that entred into this communion at Jerusalem, it was voluntary, as may be

gathered Acts 5. neither had they all things so common, as that they reserved not still something proper.

In this Command∣ment are two parts; viz.

• 1. The forbidding of Theft, and therein all evil Trades and Deceits, whereby we hunt after other mens goods.
• 2. That we labor to defend and help forward the profits and commodities of our Neighbor, and so help the necessity of others.

The three grand provocations to the commission of this sin; viz.

• 1. Covetousness, which is an inordinate desire, a kinde of bad motion, whereby the Devil inticeth us unlawfully to withhold our own goods, and unjustly to covet other mens.
• 2. Prodigality, moving Bankrupts to use unlawful means for other mens goods.
• 3. Idleness, the Mother of Poverty, the occasion of Theft, Eph. 4.28.

There are two kindes of Theft; viz.

• 1. Vulgar or common Theft, whereby a mans goods is secretly and fraudulently taken from him, without his knowledge, contrary to his will. This sin of Theft may be committed by a Wife against her Husband, when she privily without his knowledge conveys any thing from him, or consents to dispossess him of it, especially to purloin it; neither can all that may be justly and truly said for her Right in the common goods, defend her from the guilt thereof. Children likewise may be guilty thereof against their Parents, for Rachel having privily taken away though her Fathers Idols, the Scripture saith that she stole them, Gen. 31.19. And all such as counsel and encourage children to steal away their Parents goods, are accessary to Theft; no pretence whatsoever being any sufficient warrant for children to defraud their Parents, it being better for them to be deprived of their Parents goods, then to enjoy them by the least deceit; yea, they are worse then other Thieves, being more dearly accounted of, and more freely trust∣ed; and a very ill Example to Servants in a Family, and Subjects in a Commonwealth, beside the custom may in time bring them to com∣mit Theft against other persons also.
• 2. When any fraudulently circumventeth his Neighbor in any Contract or Business whatsoever, whereby he suffereth damage.

Again, Theft is fourfold; viz.

• 1. Common, as when the goods of any private man is stoln from him.
• 2. Sacriledge, when things dedicated to the Service of God are taken away.
• 3. When the Prince, the Exchequer, or any common Treasure is robbed, called Peculatus.
• 4. When Children are stoln from their Parents, or Servants from their Masters, called Plagiatus.

Theft springs into three Branches; viz.

• 1. Inward onely, as when we suffer our mindes to be ranging after our Neighbors goods.
• 2. Inward and Outward also, as when we wish and seek for fit opportunities.
• 3. Outward onely, as when we execute the act it self.

Theft inward and outward onely, is,

• 1. In Speech, as when we wish to have another mans goods.
• 2. In the Eye, Job 24.16. as the Thief goeth about in the day time, and chalketh out the house which he would rob in the night.

The outward Theft is

• 1. Publike; when that which is common to a whole company is wrong∣fully translated to the private use of one or more.
• 2. Private, which is partly
  • 1. The abuse of our own goods, w^ch is 2 ways; viz.
    • 1. By lavish∣ing it away, which is either
      • 1. In Apparel, when we bestow more therein then our Calling, our Ability, or the maner of the countrey will permit.
      • 2. In Nouriture, when we eat or drink more on delicate things then are necessary.
    • 2. By withholding it from the necessity of o∣thers; when we rob the Poor of our Chari∣ty, which is his due.
  • 2. The ta∣king away from others that w^ch is their own; and this is
    • 1. By pre∣tence of Justice; as
      • 1. When in bargaining things are not bought and sold to their value.
      • 2. In letting of Land, when higher price is set thereon then the careful Te∣nant can live by; and in the Tenant, when at the term of years he ma∣keth spoil of the Land to the hurt of the Landlord.
      • 3. In Servants that labor not faithfully for their Wages; and in Masters that reward not their Servants for their Service.
    • 2. By Violence, which consists in robbing and stealing.

The Remedy of this sin is Trust in God, and contentedness in that condition wher∣in God hath set us, which we ought to have for these Rea∣sons; viz.

• 1. Because God knoweth what is best for us far better then we our selves do.
• 2. We have this comfortable promise from him, That he will never fail us nor forsake us, whether we have little or much, whether we be in prosperity or adversity.
• 3. Nature it self is content with a little: Naked it brought us hither, and will so convey us hence.
• 4. From the consideration of the contrary fruits, which spring from ambitious resolved purposes of growing great and rich.

From all such as have taken any thing away wrong∣fully, Restitution is especially required, w^ch is twofold; viz.

• 1. Actual, required of all such as are able, when we return back willingly what we have taken away unjustly: for the punish∣ment of Theft is Restitution, even unto bondage, if he be not otherwise able to repair the damage, and in some cases, death.
• 2. Mental, which is only in purpose and desire of the minde, when we are able in any kinde to do no more; which is accepted of them that are poor indeed, and truly repent them of the fact.

Restitu∣tion is re∣quired for these Reasons, Exod. 22. Lev. 6.1. viz.

• 1. Because it is a fruit or sign of true Repentance and turning unto God, Luke 19.8.
• 2. Because without Restitution there can be no Remission, Ezek. 18. & 33.15. forasmuch as otherwise the Repentance is falsly counterfeited and not truly practised.
• 3. The performance of it is a very special means to bring a blessing on us, Deut. 24.12, 13.
• 4. God will accept it as a work of Justice, and as a fruit of the Spirit.
• 5. The unjust retaining of other mens goods, hindreth many good things from us, insomuch as God will accept no service or duty at our hands, until we have rid them of things evilly gotten, Mat. 5.23, 24.

The desperate folly of all such as aym not at Gods glory in procuring to them∣selves the things of this world, appeareth by these particulars; viz.

• 1. They prefer their own outward estate before the eternal Salvation of their own Souls, yea even before God himself.
• 2. They place their happiness in the goods of this world, then which nothing's more vain, Prov. 25.5.
• 3. They make themselves slaves to that which should be their slave, and drudges for they know not whom, their enemies for ought they know.
• 4. With much pains, care, grief and fear they travel for that which (if Gods honor be forgotten) may soon be most riotously and prodigally lavish'd away.
• 5. They make themselves vassals to Satan, and seek by him to become wealthy, whereas indeed it is the blessing of God which maketh rich, Prov. 10.22. if such have wealth, they have it in wrath, and in wrath will it be taken from them.
• 6. They bring Gods curse into their house, and with their in∣heritance leave it to their Posterity.

In most kindes of Policy lurketh this sin of Theft; therefore in the use of all Policy, observe these four principal Caveats to make it lawful:

• 1. Nothing must be said, done or intended against the Truth, specially the Truth of the Gospel.
• 2. Nothing must be said, done or intended against the Honor of God in word, deed or shew.
• 3. Nothing must be wrought or contrived against Justice that is due to man.
• 4. All actions of Policy must be such as pertain to our Calling, and be within the limits and bounds thereof.

And be∣cause mur∣muring at our conditi∣on and state of life fre∣quently oc∣casions this sin of theft, let us be ad∣vised, how low soever our conditi∣on be, not to murmure at it, for these Rea∣sons; viz

• 1. Because contentation is a ready and approved Medicine for all Mise∣ries and Maladies whatsoever.
• 2. We have a gracious Promise from Gods own mouth, that he will not suffer us to lack, nor leave us destitute of help, but will support our wants, and minister to our necessities, Psal. 34.9, 10.
• 3. The Providence of God ruleth all things, so that nothing befals us but by his Will and Pleasure, therefore ought we to relie our selves wholly upon him.
• 4. No man hath so mean an estate and condition, but he may gain some glory to God in it; yea, all that befals us is for the best to them that fear him.
• 5. May not the Lord of all do with his own what he please? Matth. 20.15.
• 6. It is the preserving of Humane Societies and Commonweals, that some should be Superiors, honored, rich, strong, learned, noble; others Inferiors, that should honor, be poor, weak, unlearned, ig∣noble: without this no Policy could stand.
• 7. The Lord thus dealeth to manifest his Wisdom and Power; he will cast down those whom he purposeth to advance, and many times af∣flict them with poverty, whom he meaneth to enrich with everlast∣ing glory, Jam. 2.5.
• 8. Let us consider that we are here as it were in a Prison or Pilgrimage, in a place of Bondage or Banishment.
• 9. It is Gods Will to prove our patience how we will bear affliction as becometh good Disciples of Christ.
• 10. Let us remember how the onely Son of God took upon him the form of a Servant, the Lord of Heaven and Earth became obedient to the death, even that ignominious death of the Cross; and shall not we suffer an ignominious life by Poverty, without making it more ignominious by Theft.

Usury is a main breach of this Commandment, as being a Gain exacted by Covenant, above the Principal, onely in lieu and recompence of lend∣ing it; and being thus consi∣dered, it is quite contrary to Gods Word: yet is it lawful sometimes to take above the Principal, but with these con∣ditions; viz.

• 1. If a man take heed that he exact nothing, but that which his Debter can get by good and lawful means.
• 2. He may not take more then the gain, nay not all the gain, nor that part of the gain which drinks up the living of him which useth the Money.
• 3. He must sometimes be so far from taking gain, that he must not require the Principal, if his Debter be by inevitable and just casualties impo∣verished, and it be also plain that he could not make, no not by great diligence, any commodity of the Money borrowed.

Reasons why a man may some∣times take above the Principal; viz.

• 1. That which the Debter may give, having himself an honest gain be∣sides, and no man any ways endamaged, that the Creditor may safe∣ly receive.
• 2. It is convenient, that he which hath money lent him, and gaineth by it, should shew all possible gratitude to him by whose goods he is enriched.
• 3. It is often for the benefit of the Creditor, to have the goods in his own hands which he lent, whereby he is prejudiced by the forbear∣ance; and therefore may justly expect (not exact) reparation from the Rich, not the Poor.

Lending is twofold; viz.

• 1. Of Due, which is the Loan of the Rich to the Poor, when his Necessity com∣pels him to borrow; and for this a man cannot with good conscience take any encrease.
• 2. Of Courtesie, when one rich friend lends unto another; this is left to a mans own li∣berty and discretion, and hath not any particular Promise of Reward; not in this case is all taking of En∣crease simply condemned, even for these Reasons in these cases:
  • 1. When the encrease is given onely in way of thankfulness, for ingratitude is abhorred of all, and the Law of Natures requires to do good for good; and all Divines allow this kinde of encrease.
  • 2. When a man sustaineth damage by his lending, he may receive encrease by way of Satisfa∣ction for his loss.
  • 3. When a man is contented to adventure his Principal in the hand of him that borroweth it; like as a man may receive hire for his Horse or other goods, standing to the loss, Exod. 22.14.

Three gene∣ral Rules set down by Paul, Rom. 14. to di∣rect us in all our actions, that we commit not this or any other sin; viz.

• 1. He is happy that condemneth not himself in the use of those things which he knoweth to be lawful. This concerneth those that be strong.
• 2. No man must do any thing with a doubtful Conscience, for such a one woundeth his own Conscience and offendeth God, though perhaps the thing be in it self good which he doth, Rom. 14.23. Such a one doth many good things that do displease God, which would please him if they were well and rightly done. This Rule belongeth to the weak.
• 3. Whatsoever proceedeth not from Faith, is a sin commit∣ted against God, and con∣demneth him that doth it; forasmuch as without Faith its impossible to please God, Heb. 11.6. And this Rule engendereth two o∣thers; viz.
  • 1. Whatsoever proceedeth from meer Naturals, & whatsoever cometh from the force of any free will in us, is sin in the sight of God.
  • 2. All the Vertues and actions of the Infidels and Unbelievers, though in the substance of the works, and as they are the gifts of God, they are not evil but good; yet in the Judge∣ment of God they are sins.

Corruption of judge∣ment being also another main breach of this Commandment: See to it, ye Great Ones, and know, That Judge∣ment is corrupted four ways; viz.

• 1. Through Fear, when we dread to pronounce Truth for fear of offending great persons: So did Pilate wrest the Law, and sin against his own Conscience for fear of Herod.
• 2. Through Covetousness, when we are corrupted by Bribes, and hired for Money, which blinde the eyes of the wise: So did Felix gape after gain and look for Rewards, Acts 24.26.
• 3. Through Hatred and Malice; for as Naboths Vineyard was Ahabs Sickness, so he dealt corruptly with Mi∣chaiah, because he hated him and could not abide him, 1 Kings 22.8, 27.
• 4. Through Favor and Affection, when we seek to gratifie or pleasure our Kinsmen or Acquaintance, as Pilate did to please Herod. In this sense it is, that the Lord will not have even the poor man countenanced in his cause, Exod. 23.3.

The sins forbid∣den in this Com∣mand∣ment; viz.

• 1. Inordinate living, whether it be in no set Calling, or idly, wherein by neglecting their duties, such persons mis-spend their time, goods and revenues, 2 Thess. 3.11. Gen. 3.19. 1 Tim. 5.8.
• 2. Unjust dealing in heart, which is called Covetousness, Mat. 15.19.
• 3. Unjust dealing in deed, which is either in bargaining or out of bargain∣ing. Unjust dealing in bargaining hath many branches; viz.
  • 1. To sell and bargain for that which is not saleable.
  • 2. All coloured forgery and deceit in bargaining; as using forged cavillation, Luke 19.8. or when men sell that which is counterfeit for good; as Copper for Gold, and mingle any ways bad with good, making shew onely of the good, Amos 8.4, 5, 6. by mixture of base things of little or no value, with things of price, in the sale thereof, or by setting a counterfeit gloss on imperfect Ware, by sophisticating any Wares, or using false lights or slights.
  • 3. By false Weights and Measures: This is an abomination to the Lord, Deut. 25.13, 14, 16. Lev. 19.35, 36. Amos 8.4.
  • 4. By over-reaching the Buyer by dissembling, lying and ex∣tolling speeches, when the Ware is unworthy; or when the Buyer concealeth the goodness of the thing, or the Seller the faults of it, and blindefoldeth the Truth with counterfeit speeches, Mat. 7.12. Prov. 20.14.
  • 5. By Factions, when as two or three compact together, by offering to buy what they intend not, to deceive him that intendeth to buy indeed.
  • 6. When in buying and selling the people are oppressed; as by raising the just price of things, by inhancing the price by reason of a set day for payment; by Ingrossing or Monopolizing any Commodity; by becoming Bankrupt to be enriched by the damages and goods of other men.
  • 7. By not restoring that which was lent, pledg'd or found, Ezek. 18.7. by delaying any kinde of Restitution from one day to another, Prov. 3.18. Psal. 37.21. or by pra∣ctising Usury, Psal. 15.5. Exod. 22.25. or by detaining the laborers wages, Jam. 5.4.
• 4. Unjust deal∣ing out of bargaining, is likewise ma∣nifold; viz.
  • 1. To pronounce false Sentence or Judgement for a Re∣ward, either proffer'd or promised, Isa. 1.23. This is the Lawyers and the Judges sin.
  • 2. To feed or clothe stout and lusty Rogues and Beggars, 2 Thess. 3.10.
  • 3. Gaming for Money and Gain, which may be worse then Usury.

• ...
  • 4. To get Money by unlawful Arts, as Magick, Astrology, Stage-Plays, and the like.
  • 5. To filch or pilfer the least Pin or Point, though it were for the great∣est good, Mark 10.19.
  • 6. To remove ancient Bounds, Prov. 22.28. Hos. 5.10.
  • 7. To steal other mens Servants or Children, to commit Sacriledge, Py∣racy, Robbery, or the like, 1 Tim. 1.10. Joh. 7.19. 1 Cor. 6.10.
  • 8. To conspire with a Thief, whether by giving advice how he may com∣pass his Enterprize, or by concealing his Fact, that he be not punished, Prov. 29.24.

Oppressi∣on and wronging without Recom∣pence ma∣king, is a main breach of this Com∣mand∣ment, a far stretching sin, and a Monster of many Heads; viz.

• 1. In Kings and Princes, when as Tyrannically they exact upon their poor Subjects: This made the people Revolt from Jeroboam when he threatned them herewith, 1 Kings 12.11.
• 2. In the Officers of Kings and Princes, who extort from the People more then they are by their Lord commanded, even to the private enriching of themselves: Such should rather follow the Advice Luke 3.13.
• 3. In wealthy or great persons, who take away the Lands or Commons of meaner persons, or enforce them to sell at an under-value for fear of their displeasure. This was Ahabs sin against Naboth, and so fellonious a Robbery, as that God Arraigned and condemned him for it, 1 Kings 22.
• 4. In Rich men, that take advantage of the poor mans necessity, through which he is constrained to sell Lands or Goods, not giving to the worth of them: Against this, as a sore Oppression, God erected a Law, Lev. 25.14.
• 5. In Ministers of Justice, and Subordinates under them, which have their hands open to Bribes: Such are termed by the Lord, Rebellious, and Companions of Thieves, Isa. 1.23. and threatned, ver. 24.
• 6. In such as toward dear Seasons hoord up their Corn, and the like; in Fore-stalling of Markets, Regrators and Ingrossers, hereby inhancing the Price, to the utter undoing of the Poor: These are Thieves of the Commonwealth also, and are accursed, Prov. 11.26.
• 7. In such as take Pledges of the Poor, which they cannot spare but to their great hindrance and hurt; and such as restore not the Pledge, who are threatned with death, Ezek. 18.7.
• 8. In such as let Lands or Money so, as that the hirer by Gods ordinary blessing may not be saved harmless, doing his best endeavor. This is called a biting or devouring of our Neighbor, Deut. 23.19.
• 9. In such as set upon Trust Corn or Ware, the Buyer wanting ready Mo∣ney, which take more then a just price for the same, without all Rea∣son: This is to help him to a Knife to cut his own Throat, when he asketh Bread.
• 10. In such as feign themselves Bankrupt to deceive their Creditors.
• 11. In such as defer the payment of the Laborers hire, and deny some part of it: This sin the Lord strictly forbids, Deut. 24.14. it cryes aloud for Revenge, Jam. 5.4. But on the other side, the Laborer is a Thief to him that hires him, if he works idly or deceitfully, not with all faith∣fulness, Eph. 6.5.
• 12. In such as having wronged his Neighbor any way, though unwitting∣ly, yet coming to the knowledge of the wrong done, refuses to make him Recompence.
• 13. In such as detain any thing found, lent, pawned, or any way else coming unto our hands, Exod. 23.24. Lev. 6.3, 4.
• 14. In such as reject a lawful Calling to live in idleness, beggery, ryot or luxury.

The Vertues required in this Commandment; viz.

• 1. A certain Calling, wherein every man according to that gift which God hath given him, must bestow himself honestly, to his own and Neighbors good, 1 Cor. 7.24. Eph. 4.28. 1 Pet. 4.10.
• 2. The true and right use of rich∣es, and all the goods a man hath: To which do belong these two special ver∣tues; viz.
  • 1. Contentation, w^ch is a vertue whereby a man is well pleas∣ed with that estate wherein he is pla∣ced, and meekly suf∣fers all worldly dis∣commodities, rest∣ing contented with what he justly en∣joys: Motives wher∣to are these; viz.
    • 1. It is Gods Command, That we should be content with things necessary, 1 Tim. 6.8.
    • 2. They that are greedy after abundance, have many Temptations to bad dealing, and so can hardly keep a good Consci∣ence, 1 Tim. 6.9.
    • 3. In time of Persecution (which oft ac∣companies the Gospel) the richer a man is, the more danger he is in to forsake the Truth, without Gods special grace pre∣venting him, so naturally glued is the heart of man to the world: Thus De∣mas, to embrace the world, forsook Paul, 2 Tim. 4.10.
  • 2. Thristiness or Frugality, which is a vertue whereby a man care∣fully keepeth his goods which he hath gotten, and imployeth them to such uses as are both necessary and profitable, Prov. 5.15, 16, 17. & 21.5, 17. & 12.17. Joh. 6.12.
• 3. To speak the Truth from the heart, and to use a harmless simplicity in all af∣fairs, Psal. 15.2.
• 4. Just dealing, 1 Thess. 4.6. And herein are comprised all those vertues directly opposite to the vices formerly mentioned in unjust dealing, whether in Bar∣gaining or out of Bargaining.
• 5. To become Surety onely for men that are honest, and very well known, and that warily with very much deliberation, Prov. 11.15. & 17.18. & 22.26. & 6.1, 2, 3, 4, 5.
• 6. All just Covenants and Promises, though they be to our hindrance, must be performed: for a Promise doth binde, if it be lawful, so far forth as he will unto whom we make the Promise, Psal. 15.4. Prov. 25.14. Judg. 1.24, 25.
• 7. To get our own, we may, if can∣not do o∣therwise, sue our Neigh∣bor in Law; but the Law must be used lawfully, we must follow our suits in all holy ma∣ner, & with these Cave∣ats; viz.
  • 1. In all Suits we may not do any thing that may prejudice the profession of Christian Religion, 1 Cor. 6.1.
  • 2. Law must be the last Remedy, as a desperate Medicine is the last Remedy the Physitian useth; we must assay all means pos∣sible, before we use this, especially to a Brother, 1 Cor. 6.7. there∣fore we must not use it of pleasure or wantonness, or of custom, but sparingly as we use Physick, not as Meat and Drink as many do, whose appetites are never satisfied, or thirst quenched, till they have undone others and themselves; but it must be used onely as the Physitian useth poison, in desperate cases, and onely upon necessity, when the case cannot otherwise be decided.
  • 3. We must not propound to our selves at the end of our Suits to be Revenged.
  • 4. We must not go to Law for trisles, the matter must be of mo∣ment and importance.
  • 5. Our end must not be to undo one another, or to exercise Revenge; for the lawful and just ends of all Actions in Law, are these; viz.
    • 1. Gods glory in the execution of Ju∣stice, and manifestation of Truth.
    • 2. The honest defence of our own Right.
    • 3. The Publike Peace.
    • 4. The amendment of disordered persons, not the defamation or hurt of any man.

• ...
  • 6. We must always use moderation of minde in going to Law, which chiefly stands in these three parti∣culars; viz.
    • 1. In seeking after Peace to the utmost, Rom. 12.18.
    • 2. In love with our Enemies, with whom we are at controversie in Law.
    • 3. In neither using nor shewing extremity in our proceedings, Mat. 18.28.
  • 7. We must not be given to Strife and Contention, and in an humor seek occasions to begin and breed quarrels, 1 Cor. 3.3. Phil. 2.2.
  • 8. In all Suits of Law we must be mindeful of the Law of Charity, and not so much endeavor to maintain our own Right, as to recal our brother, which erreth, into the right way.
• 8. Commutative Justice, which keeps equality in the common Trade of life, ac∣cording to just Laws; under which are comprehended all Contracts, as Buy∣ing and Selling, Loan, Commodation, Donation, Exchange, Letting to hire, Pledging or gaging, Committing on Trust, Partnership, and the like.
• 9. Fidelity, which is a vertue that heedeth another mans harms, and endea∣voreth to avert them gladly, and diligently performing all the parts of his Calling in doing his duty; to this end, that God may be honored, and we enabled to succor our selves, ours, and others: for, he that undergoeth not those labors that he is able and ought to undergo, committeth Theft.
• 10. Liberality, which is a vertue giving to others that want, our own goods, according to the Rule of Right Reason, not by any due Bond or Obliga∣tion, but according to the Law of God and Nature, with a free heart, ac∣cording to our own Ability and the Necessity of others, know where, when, to whom, and how to give, observing a mediocrity and mean between base Niggardliness and riotous Prodigality.
• 11. Hospitality, which is one kinde of Liberality, even Bountifulness towards Travellers and Strangers, especially towards those that are of the houshold of Faith, or exiled for the Profession of the Gospel, entertaining them with all duties of discreet Bountifulness, commendable Hospitality, and Christian Charity.

He breaks this Com∣mand∣ment

• 1. That thinks but a thought tending to the least hinderance of his Neigh∣bors welfare.
• 2. That lives in no Calling, 2 Thess. 3.11. or neglects his Calling, Jer. 48.10.
• 3. That spends his Wealth in Ryot, and provides not for his Family, 1 Tim. 5.8.
• 4. That useth powdering, starching, blowing, dark shops, to make ill wares more saleable.
• 5. That conceals the faults of his wares; or that useth false Weights and Measures, Lev. 9.35.
• 6. That useth words of deceit, Prov. 20.14. or takes more for his wares then the just price, Mat. 7.12.
• 7. That oppresseth his Tenants by racking his Rents, Hab. 2.11.
• 8. That useth ingrossing of wares; or that raiseth the price onely in con∣sideration of a day of payment.
• 9. That either gives or takes Bribes, Isa. 1.13. or writes Letters of Affe∣ction in wrong Suits.
• 10. That holds back things borrowed, Ezek. 18.7. or things found or pawn'd, Lev. 6.3.
• 11. That being lusty, lives by begging; or that relieveth such, 2 Thess. 3.10.
• 12. That for Gain defends bad Causes, and delays Suits in Law.
• 13. That laye Burthens on the people without measure, Isa. 1.23. Ezek. 22.27.

• 14. That makes Merchandize of Gods Word and Sacraments, Mic. 3.11. 2 Cor. 2. ult.
• 15. That gets his living by casting of Figures and by Plays, Eph. 4.28.
• 16. That is rash in Suretiship, Prov. 11.15. or keeps back goods given to any man.
• 17. That steals mens Children, to dispose of them in Marriage, 1 Tim. 1.10. or otherwise.
• 18. That restores not things evil gotten, Ezek. 33.15.
• 19. That is a Receiver of things stoln, and gives consent to the fact any way, Rom. 1.31.
• 20. That waits for a Dearth to sell his things the dearer, Amos 8.5.
• 21. That takes by stealth but the least Pin, though it be for the best end.

Rules of Obedience to this Comand∣ment:

• 1. We must be in a lawful Estate and Calling, according to the Pre∣cept, 1 Cor. 7.20. and we must be diligent therein, Gen. 3.17. Prov. 22.5.
• 2. We must be content with our present Estate whatever it be, which with godliness is great gain, 1 Tim. 6.6.
• 3. We must be frugal and thrifty to save that wherewith the Lord hath blessed us, not spending it unnecessarily upon vanity, nor losing it by neglect.
• 4. We must be constant to perform all our lawful Promises, Psal. 15.4. and faithful in all our dealings.

Live in some Calling; be not Prodigal; Ʋse no Deceit to set false Wares to sale; Ʋse no unlawful Weights; give just measure; Rob not the Nation or the Churches Treasure; Give God and Cesar both their due; and fly The Cankerworm of Biting-Ʋsury; Oppress not; Bribe not; Lye not; nor Ingross; Restore things lent, found, pawn'd; Revenge no loss; Steal not in heart, word, deed: Do this, and be From any Breach of this Commandment free.

The Ninth Commandment.

Thou shalt not bear False Witness against thy Neighbor.

THou shalt not bear] that is, Answer when thou art asked before a Judge, Deut. 19.17, 18. False Witness] by a figure, signifieth every word whereby the cre∣dit and estimation of our Neighbor is either impaired or diminished. By the word Neighbor, any other man is to be understood, as Luke 10.29. Gen. 11.3. Esth. 1.19. Prov. 18.17. for we are all of one blood, Acts 7.26. The Sum of this Command∣ment recommendeth unto us the care of our Neighbors good-name in all respects; to preserve, as much as in us lyeth, his and our own good-name, stopping our ears against false Reports, suppressing them, and alway speaking the Truth: So that the drift of this Commandment, is the maintenance of the Truth among men, wherein not onely the bearing of false witness, but also all those things which are of near affinity with it, the general whereof is Lying, are forbidden: So the bearing of

true witness is commanded. The name of Truth is here taken for Trueness or Truth∣speaking; that is, for the agreement or correspondency of our knowledge and speech with the thing whereof our speech is, for it is then true, when the speech in all agrees with the thing.

This Commandment hath two parts; viz.

• 1. False witness is for∣bidden, which is
  • 1. In Judgement, which becomes
    • Perjury,
    • Theft, or
    • Murther.
  • 2. Out of Judgement.
• 2. True witness is commanded.

There are two kindes of false Testimonies in Judgement; viz.

• 1. Altogether false.
• 2. False onely in part, which is a Cavil or crafty Accusa∣tion, when something is either taken from the Truth, or put to it, or changed.

False te∣stimonies out of Judge∣ment are princi∣pally three:

• 1. Backbiting or Slandring, which hurteth three at once, The Slanderer, the Hearer, and the Slandred: Of this kinde are Whisperers and Tale∣bearers.
• 2. Flattery, which is a smooth fostering of other mens Vices, Isa. 5.20.
• 3. Lying, which is of diverse sorts, Psal. 5.6. There are chiefly these five kindes of Lyes; viz.
  • 1. Some proceed of Covetousness, and are very dange∣rous, being pernicious to our Neighbor.
  • 2. Others be of infirmity or fear, Gen. 12.13.
  • 3. Others be of lightness for pleasures sake, Matth. 12.36.
  • 4. Other under a colour of Love, called Officious Lyes, when one thinketh by them to do his Neighbor good.
  • 5. Dissimulation, when one faineth that which is not; or disguising, when one hideth that which is, to the end the contrary may not appear, or seem to be.

Truth in speech is twofold; viz.

• 1. Of the thing spoken, when a mans speech is framed to the thing, as it is indeed, or as near as possible may be.
• 2. Of the minde wherein it is conceived, when one swears as he think∣eth, or is in Conscience perswaded of the thing.

The breach in speak∣ing untruth is either

• 1. In lying, which is against a mans knowledge & judgement, or
• 2. In speaking untruly, which is upon error and rashly.

Men sin in lying

• 1. Publikely, when being called to witness a Truth or matter, they speak not the known Truth; also when men go to Law for a light cause, or no cause at all, and so are the cause of Perjury; when the Lawyer pleadeth an evil Cause; and when the Judge maketh not diligent en∣quiry into the matter ere he give Sentence.
• 2. Privately,
  • By prejudicing the good-name of their Brethren, in reviling, backbiting, slandering, &c.
  • By flattering, when a man hideth the hatred of his heart with feigned words.

By false Witness we sin against

• 1. God, whose Commandment is broken.
• 2. The Judge, who is deceived.
• 3. The Hearers, who are brought to have an uncharitable opinion of our Neighbor without cause.
• 4. The Commonwealth, which is disquieted.
• 5. Our Neighbor who is hurt, by being defamed.
• 6. Our selves, by corrupting our own Souls with a pestilent Lye.

The com∣mon distincti∣on of Lyes; viz.

• 1. An Officious Lye, which is the telling of an untruth meerly to save a mans life, or his Neighbors, or their goods, their freedom or peace, without intending any hurt unto another: And this kinde of Lye hath found some favorers; but the least evil must not be done that good may come of it.
• 2. A Pernicious Lye, which is the telling of an untruth to deceive and to hurt our Neighbor, for some base gain, or out of malice or the like: This is an essential property of the Devil.
• 3. A Jesting or Sporting Lye, which is the telling of things not true for the recreation of the hearers: This is also a sinful vanity in all such as use it.

Rules to be ob∣served, that we may do our du∣ty aright to∣wards the main∣taining of the credit and good name of our Neighbor; viz.

• 1. We must have a good opinion in Charity of our Neighbor, and a desire of his credit, especially when he is well reported of.
• 2. We must speak of what is good in our Neighbor, to his praise and commendation.
• 3. We must conceal and hide the infirmities of our Neighbor, sparing to speak of them to his disgrace.
• 4. If any thing be done by our Neighbor that may have a tolerable construction, we must so construe it, and not in the worst sense.
• 5. To stop our ears against all slanderous Tales and Reports against our Neighbors credit; and when he hath done ought amiss, to grieve for it, and endeavor to repair his credit, by seeking to bring him to Repentance.

In this Com∣mand∣ment is forbid∣den

• 1. Unjust and false Accusations, or suborning False Witnesses, such shall perish, Prov. 6.19, 21. to accuse or witness against one falsly, 1 Kings 21.13.
• 2. To accept slight Witness against a man, and proceed thereon to Sen∣tence of Condemnation; or to belye the Truth, by giving false Judge∣ment for Bribes or Affection.
• 3. Envy, Disdain of others, desire of a mans own glory, 1 Tim. 6.4. 1 Pet. 2.1.
• 4. Evil Suspitions, 1 Tim. 6.4. 1 Sam. 17.28. Acts 28.4. Here are con∣demned hard Censures, and sinister Judgements against our Neighbor, Mat. 7.1, 2. Acts 2.13, 14, 15. 1 Sam. 1.13.
• 5. A relation of the bare words onely, and not the sense and meaning of our Neighbor, Mat. 26.59, 61.
• 6. A Lye, whereby every falshood with purpose to deceive, is signified, whether in words or in deeds, or concealing the Truth, or any other way whatsoever, be it for never so great a good to our Neighbor: Lying is said to be the speaking of any thing contrary to Truth against knowledge, with an intent or purpose to deceive; because if unwil∣lingly an untruth be told, it is no Lye; and if a Truth be told, the per∣son telling thinking it false, it is a Lye in him: for it is not that which a man speaketh, but the maner how he speaketh, that makes it a Lye, Psal. 12.2. Lying is expresly forbidden, Levit. 19.12. Psal. 5.6. & 101.7. Ephes. 4.21. This Sin makes a man like the Devil himself, Joh. 8.44.
• 7. To pronounce unjust Sentence in Judgement; to rest in one Witness; to accuse another wrongfully; to betray a mans Cause by delusion, 1 Kings 21.12, 13. Deut. 17.6.
• 8. Openly to raise forged tales and reports of our Neighbor, or privily to devise the same, Rom. 1.20. Levit. 19.16. 1 Tim. 5.13. to spread

• abroad flying tales, or to feign and adde any thing unto them, Prov. 26.20, 21. 2 Cor. 12.20. To receive or believe those tales which we hear of others, Exod. 23.1. 1 Sam. 24.10. Slandering and backbiting. Thou shalt not walk about with tales, saith the Lord, Lev. 19.16.
• 9. To accuse our Neighbor for that which is certain and true, through hatred, and with an intent to hurt him, 1 Sam. 22.9, 10. Psal. 52.1, 2, 3, 4.
• 10. To open or declare our Neighbors secrets to any man, especially if he did it of infirmity, Mat. 18.15. Prov. 11.13.
• 11. All babling talk and bitter words, Eph. 5.3. Joh. 19.34.
• 12. Flattery, whereby we praise our Neighbor above that we know in him, Prov. 27.6. Acts 12.22. This is a grievous sin in the Ministers of the Word, 1 Thess. 25. Jer. 6.13, 14. Rom. 16.18. Dissembling against Truth with fawning insinuations for by-respects, as by extolling him for Liberal who is vainly Prodigal, or him for Frugal who is miserably Covetous: Such will be cursed, Prov. 14.24.
• 13. Foolish and over-confident boasting, Prov. 27.1, 2. To be possessed with vain-glory and self-love, which is the fountain of all Disgrace-doing unto our Neighbor, 1 Tim. 6.4.
• 14. To have ears open to false Rumors: Thou shalt not receive a false tale, faith the Lord, Exod. 23.2.
• 15. To be long-tongued, more ready to blaze abroad the infirmities of others, then to amend our own.
• 16. In the heart to judge ill of our Neighbor without apparent cause, or for some infirmities to pass Judgement against any man: This is a most common vice, though thereby we usurp Gods Office, Rom. 14.4. and bring the Judgement of God upon our selves, Mat. 7.1.
• 17. False Records, Ezra 4.19.
• 18. Deriding and mocking the godly, as the children did Elisha.
• 19. To conceive a thought of prejudice wrongfully against his Neigh∣bor.
• 20. To envy the prosperity of our Neighbor.
• 21. To seek onely our own good Report.
• 22. To be suspicious, 1 Cor. 13.5.
• 23. To take mens sayings and doings alway in the worse sense.
• 24. To defend an evil Cause, and impugn the contrary.
• 25. To write or spread abroad infamous Libels.
• 26. To raze Deeds, or any Testimonial Evidences.
• 27. To counterfeit another mans hand, or to forge any thing.
• 28. To suppress the Truth, whether by fraud, violence, favor, or by any other means.
• 29. By delivering our judgement of any person or thing in words of a double sense.
• 30. To refuse to give Testimony, when we can and ought, being lawfully thereto required by the Magistrate.
• 31. To deny to give an account of our Faith, when Error stands in compe∣tition with Truth.
• 32. To lye, though it be for never so good an end, Zech. 13.3.

The Vertues required in this Com∣mand∣ment; viz.

• 1. A Rejoycing for the Credit and good Estimation of our Neighbor, Gal. 5.22.
• 2. Willingly to acknowledge that goodness we see in any man what∣soever, and onely to speak of the same, Tit. 3.2. Moreover, we must withal desire, receive and believe Reports of our Neighbors good, Acts 16.1, 2, 3. Notwithstanding, this must be so performed by us, that in no wise we approve or allow of the vices and faults of men, 2 Chron. 25.2. & 27.2.
• 3. Fairness of Minde, being a vertue taking well things well or doubt∣fully spoken or done, and interpreting them in the better part, as far as there are any reasonable causes to induce thereto, and doth not easily conceive suspitions, neither sticketh upon suspitions, though they be such as are just and have reasonable causes, nor determineth ought by them, unless the Honor of God be interested therein; yea, to interpret a doubtful evil to the better part, 1 Cor. 13.5, 7. Gen. 37.31, 32, 33.
• 4. Not to believe an evil Report running abroad amongst the Common People, by the whispering of Talebearers, as it were by Conduit-pipes, Psal. 15.3. Jer. 40.14, 16. Prov. 25.23.
• 5. Taciturnity or Silentness, which withholdeth in silence things secret and unnecessary to be spoken, where, when, and as far as is needful; and avoiding overmuch babling and talkativeness; to keep secret the offence of our Neighbor, except it must of necessity be revealed, Prov. 10.12. Mat 1.19. & 18.16. Contrary hereto is prating and foolish pratling; also Peevishness and Morosity.
• 6. To get a good Name and Estimation a∣mong men, and to keep the same when we have gotten it, Phil. 4.8. Now a good Name is got∣ten thus; viz.
  • 1. If we seek the Kingdom of God before all things, repenting us of our sins, and with an earnest desire embrace and follow after Righ∣teousness, Prov. 10.7. Mark 14.9.
  • 2. We must have a care both to judge and speak well of others, Mat. 7.2. Eccl. 7.13.
  • 3. We must abstain from all kinde of wickedness; for one onely vice or sin doth obscure and darken a mans good Name, Eccl. 10.1.
  • 4. We must in all things earnestly seek for the Glory of God onely, and not our own, Mat. 6.5, 6.
• 7. Truth, which is a firm Election in the Will, whereby we constantly embrace true Sentences and Opinions, speak that which is true, keep Covenants and Promises, and avoid all deceitful dissembling both in speech and outward gesture, and all to the Glory of God and the Safe∣ty of our Neighbor. Repugnant to this vertue are all Lyes, as well Lyes of courtesie, called Officious Lyes, as others; also vanity or levi∣ty, and the like.
• 8. Simplicity, which is open Truth without wrinkles or circumlocutions, a vertue which doth properly and plainly speak and do such things as are true, right, and honest with a single heart. To this is repugnant Double∣ness in Maners and Conversation.
• 9. Constancy, being a vertue not departing from the known Truth, nei∣ther altering purpose without good and necessary causes, but constant∣ly speaking and doing such things as are True, Just and Necessary: Contrary whereto is Lightness and Pertinacy.
• 10. Affability or Readiness of speaking, which is a vertue gladly and with signification of good will, hearing, answering, speaking where need is upon a necessary cause.

Rash Cen∣sure of men being a high breach of this Com∣mandment, may be committed these many ways; viz.

• 1. When things are well done, to carp and cavil at them without cause that is just.
• 2. When actions and speeches indifferent are taken in the worse sense.
• 3. When upon light occasion and uncertain Reports, we suspect and sur∣mise evil of our Neighbor.
• 4. When we see any want in our Neighbors speech or behavior, to make it worse then it was, or indeed it is.
• 5. When we spread abroad and publish the wants of men to defame them, which might better be concealed, and in Conscience and Cha∣rity ought so to be.
• 6. When we speak nothing but the Truth of another, yet withal do insinuate thereby some evil of the party in the hearts of the hearers: This is a pestilent practice, and too much used.
• 7. When in hearing the Word Preached, and sins reproved in the Con∣gregation, some misapply the same, with spight against the Ministers person or his Ministery.

Reasons against Rash Judge∣ment; viz.

• 1. The practice of it cannot stand with Christian Charity; for Charity bindes us to walk in Love, and Love suspecteth not evil, but thinks the best always.
• 2. When thou seest a man erre, consider, thy self art or may be guilty of the like or worse.
• 3. Consider, That God the Father hath committed all Judgement unto his Son, who now judgeth by his Ministers.
• 4. Consider, That thou art unable to judge aright of other mens actions, being ignorant of many circumstances thereof, for thou knowest not haply with what minde, or to what end the action was done, nor the cause why he did it, nor the state of his person, nor the maner of his temptation thereto.
• 5. He that gives rash Judgement of another is worse then a Thief that steals away a mans goods: for he robs him of his good Name, which Solo∣mon saith is to be chosen above great riches, Prov. 22.1.

Three things Re∣quired in judging of others a∣right; viz.

• 1. We must have recourse to the cause of our Judgement: for if the Cause be insufficient, then our Judgement is Rash and unlawful.
• 2. We must have Authority and Warrant by lawful calling to give Judgement, or else some thing which is answerable thereto, though the Judgement be private: for private men in private Judgement, though they want this Authority by a lawful calling, yet if they have that which is answerable thereto, that is, the Affection of Christian Love, then they may judge.
• 3. We must alway have a good end of our Judgement; that is, the Re∣formation and amendment, not the defarning of our Brother.

Since Truth is the chief and principal thing required in this Command∣ment, consider in the last place that there is a fourfold Truth; viz.

• 1. Of Judgement, when a mans Judgement agreeth with Gods Word, which is the Touchstone of Truth: So as the Principles of that Religion which he professeth, and his opinion con∣cerning the same, are ground thereon, and may be war∣ranted thereby; This is the ground of all the rest, to which must truth of heart be added; and where truth of heart is, there will be Truth of speech and action: for sincerity in the heart will keep the Tongue from lying, and the carriage of a man from dissimulation and deceit. This Truth of Judgement is direct∣ly opposed to Error.
• 2. Of Heart, which is the singleness and sincerity thereof, where∣by a man seeketh to approve himself to God the Searcher of all hearts, and to be accepted of him. This is opposed to Hypocrisie, whether open or secret.

• 3. Of Speech, which is an Agreement of the words of a mans mouth, both with his minde and also with the matter which he uttereth, Eph. 4.25. This is opposed to lying, when a man speaketh against his Minde and Conscience, and to Falshood, when a man speaketh con∣trary to the thing it self.
• 4. Of Action, which is a plain, faithful and honest dealing in all things, whether we have to do with God or Man; when men neither make shew of doing that which indeed they do not, or of doing it other∣wise then they do. This was it Christ commended honest Nathaniel for, Joh. 1.47. and is opposed to Dissimulation and Deceit.

Motives to stir up in us a desire of Truth; viz.

• 1. The Excellency of it; it maketh us like God himself, for he is the Lord God of Truth, Psal. 31.5. his Son is Truth, Joh. 14.6, 17. his Holy Ghost the Spirit of Truth, Jam. 1.18. his Word the Word of Truth, Psal. 19.9. and his Promises, Commandments, Judge∣ments, Ways and Works, all Truth, Psal. 119.
• 2. The Necessity thereof; for without it no Grace can be of any use: therefore the Scripture commendeth Faith unfeigned, 2 Tim. 1.5. Love without Dissimulation, Rom. 12.9. and Wisdom without Hy∣pocrisie, Jam. 3.17.
• 3. The Benefit of Truth; for the least measure of Grace seasoned with it, is acceptable to God, and in that respect very profitable to us.

There is no greater Ornament or Beauty to Religion, then Soundness and Evi∣dence of Truth: This is the very Glory and Crown thereof; as for Antiquity, Universality, Unity, Uniformity, Succession, Consent, Multitude, Pomp, Revenues, and the like, being separated from Truth, are but vain glosses, or so many Pearls in a blinde eye, to make it so much the more deformed. This is it made the Martyrs so valiant, David a man after Gods own heart, Nathaniel so gracious in Christs eyes, Job so couragious, patient and constant, and Paul so unconquerable. Truth is a comeliness in every thing.

God is the God of Truth, no Lye can stand Ʋnpunish'd by his All-Revenging hand: Who calls God Witness to what is not true, Stile him we may The Crucifying Jew; And does what in him lies to make thereby The God of Truth the Author of a Lye. We say the Lye deserves the Stab: Are men So tender of their Credit? much more then Jealous is God of his, who will not take The Lye of Creatures for his Honors sake.

The Tenth Commandment.

Thou shalt not Covet thy Neighbors House, thou shalt not Covet thy Neighbors Wife, nor his Servant, nor his Maid, nor his Ox, nor his Ass, nor any thing that thy Neighbor hath.

TO Covet, is to think inwardly, and also to desire any thing whereby our Neighbor may be hindred, albeit there ensue no assent of the Will to com∣mit that evil. And by Coveting here is to be understood, That not onely evil

actually committed is sin, but harboring in the heart, although it never cometh into act: So that this Commandment is as it were added for the explaining of the for∣mer, because the more ignorant people seeing no punishments inflicted for evil af∣fections, would not otherwise have thought them to be sins. And it might be added to convince every man of Sin, for we all bear in us Lust, the tinder of Vice. And this coveting what is anothers, doth always argue a minde either lustful, or not con∣tented, which is against all true Piety. By the words, House, Wife, Maid, Ox, &c. the Commandment is illustrated, as by an Argument drawn from the distribution of the Objects of Concupiscence: Whence it is apparent, That onely evil concu∣piscence is condemned in this place, Gol. 3.5. for there is a good concupiscence or de∣sire; as of Meat and Drink, and that of the Spirit, Gal. 5.17. So then here are rehearsed the Objects of all Lusts for the most part, whereby we are stirred up to the transgressing of any Commandment of the latter Table. In the other Com∣mandments not onely wicked deeds, but also counsels and deliberate consent of the Will is forbidden; but in this is required somewhat more, namely, that we be not tickled with any kinde of Lust, although our Will consent not, yea also though it be against it: For here are forbidden all first motions of the Minde unto sin, springing from Original Sin, though no consent be yielded unto them; and we are here commanded to keep our very hearts and mindes free from evil motions and thoughts against any of the Commandments of God, and to be well contented with our own. Thus the motions unto sin forbidden in this Commandment spring from Original Sin, or the flesh in us; other evil motions we are subject unto, that are suggested by the Devil, which are not our sins, unless by consenting we make them so. And the Duty here commanded, is our thorough Sanctification, not one∣ly in deed, but even in heart and thought also, as in 1 Thess. 5.23. the parts whereof are Mortification, the putting off the Old Man, which is corrupt through deceive∣able lusts, Eph. 4.24. and Vivification, the putting on of the New Man, which after God is created in Righteousness and true Holiness, Joh. 3.5. otherwise called Rege∣neration or a New-birth. The Sum of this Commandment forbiddeth all sins before consent and resolution; all sins without us, as Adams sin; and all sins with∣in us, as the effect of the former. The Scope and end of this Commandment, is a Rightness and Inward Obedience of all our affections towards God and our Neighbor. This Commandment is added to be a Declaration of the former, and that Universal, because this is spoken of the whole in general; and is added to be as a Rule or Level, according to which we must take and measure the inward Obedience of all the other Commandments. Hereby not onely corrupt inclina∣tions are sins, but the thinking of evil is sin. Unto this Commandment is Original sin or Concupiscence repugnant, which is an inordinate appetite, and a corrupt in∣clination and proneness in the Minde, Will and Heart, contrary to God, and de∣siring those things that God forbiddeth in his Law, which ensued upon the Fall of our first Parents. Every Breach of this Commandment may be termed Covetous∣ness: Now covetous men, the more they devour, the more they covet, like the Grave or the Barren Womb, Prov. 30.14, 15. like Dropsie men, or Pharaohs lean Kine: Thus Ahab, that had a Kingdom at command, covets a petty Vineyard, which costs poor Naboth his Life and Living; but withal, covetous Ahab purchased more then he coveted, the Wrath of God, the Destruction of his person, the ruine of his House, the loss of his Kingdom, and the undoing of all his Posterity, 1 Kings 21.16. The covetous man sees nothing in another without grief to him∣self; the more he hath, the more he thinks he hath not; the fuller his Cof∣fers are, the emptier he judgeth them; he as much wants what he hath, as what he hath not; the seasonableness of Weather and fruitfulness of Seasons trouble him, because others partake of Gods Providence; he prays for a Dearth or Famine, that his commodities may sell for more then he values his Soul at; he hates the Rich, because he hath not somewhat they possess; he hates the Poor, because they crave away his Life: As for Spiritual matters, he counts Salvation it self not

worth one years Extortion. This Sin of Covetousness may be in the Poor as well as in the Rich, when they use ungodly shifts and unlawful means to store them∣selves with Meat or Money, or any other thing, which is right Covetousness; and when they murmure and grudge at their condition, not bearing the burthen of Poverty patiently, murmuring also at him that sendeth it: for whosoever dis∣daineth his present state, because it is not higher, richer and better, is covetous: This was the sin caused the Rich man to forgo the Savior of Mankinde, rather then his Temporal Possessions; this makes it is as difficult a matter for the Rich to enter Heaven, as a Camel the Needles eye; this made Achan play the Thief; this brought him to so fearful an end, Josh. 7.25. This brought the leprosie on Ge∣hazi, and Judas to his own Gallows, Mat. 27.5. This is the occasion of all cor∣ruptions in all Professions, in all Ages, in all degrees of men, indeed the very Root of all evil.

Thou shalt not Covet] The co∣gitation or moti∣on of the heart is of three sorts; viz.

• 1. Some glancing or sudden thought suggested to the minde by Satan, which suddenly vanisheth a∣way, and is not received of the minde: The signs to know and distinguish these diabolical Tempta∣tions from the motions of our own Flesh, may be such as these; viz.
  • 1. They are sudden, and come into the minde without any object leading thereunto.
  • 2. They are often, yea thousands of times iterated without intermission, to the in∣feebling of the faculties of minde and body, and weakning of the senses.
  • 3. They are motions oft horrible to Na∣ture, as to Murthers of others or ones self.
  • 4. They move to things unpleasing, tedious and irksom.
  • 5. They are violent, and enforce almost to the doing of that unto which we are moved.
• 2. The Second is a more permanent Thought or Motion, the which as it were tickleth and inveigleth the minde with some inward joy.
• 3. The Third is a cogitation drawing from the Will and Affection full assent to sin. Now we are to understand this Commandment of the Second sort of Motions onely: for the First sort, being a sudden thought suggested to the minde by Satan, is no sin of ours, but the De∣vils: And the Third kinde, which have consent of Will, belong to the Five former Commandments.

In this Command∣ment are prohibited these and the like sins; viz.

• 1. Concupiscence it self, namely, Original corruption, in as much as it is hurtful to our Neighbor, Jam. 1.14.
• 2. Each corrupt and sudden cogitation and passion of the heart, spring∣ing out of the bitter root of concupiscence, Gal. 5.17. To this place appertaineth Satans suggestion, if after the first offer it be entertain∣ed and received in the Closet of the heart.
• 3. The least cogitation and motion, the which, though it procure not consent, delights and tickles the heart: Of this kinde are these foolish Wishes, I would such a House were mine, Such a Living, Such a thing, &c. And hitherto may we refer all unchaste Dreams, arising from the force of concupiscence.

Here are com∣commanded

• 1. A pure heart towards our Neighbor, 1 Tim. 1.15.
• 2. Holy cogitations and motions of the Spirit, 1 Thess. 5.23. Eph. 4.23.
• 3. A conflict against the evil Affections and Lusts of the flesh, Rom. 7.22, 23. 2 Cor. 12.7.

That we may be the bet∣ter pre∣served from this sin of coveting,

• 1. Let us consider our unworthiness of those things we have of our own, be they never so mean in respect of the superfluity of others.
• 2. Let us consider the Providence of God, which appoineth for every one as he seeth most fit and convenient.
• 3. Let us consider the deceitfulness of our own hearts, which, for ought we know, would not be fully satisfied, did we enjoy what we covet.
• 4. Let us shut our eyes against the beholding of tempting objects; for by the outward senses, the fire of concupiseence is kindled within us; and withal, let us ardently and constantly pray for the extinguishing of this fire, and to have a fire of heavenly desires kindled in us.

The cove∣tous are Idolaters two ways; viz.

• 1. Because they prefer their Riches in their affection before God, the gift before the Giver; depending more on them then on God, trusting in them as in God.
• 2. Because they account their life to consist in their Riches, and to rest upon their Wealth, rather then to stand on the Providence of God, failing of all hope, and comfort and joy, when their Wealth faileth them. This was Satans bait even to our Savior Christ himself, to tempt him to Idolatry, when he offered him the Kingdom of the World, and the glory thereof.

The evils of co∣vetous∣ness; viz.

• 1. It setteth the minde upon a Rack, fretting, fuming, vexing, tormenting, disordering, disquieting and distempering it self.
• 2. It bewrayeth much impiety and infidelity, that their hearts are destitute of true godliness, whatsoever shew they make to the contrary, 1 Tim. 6.6. Ps. 119.36. Jam. 1.27. for the soul which is heavenly in them, is made earthly.
• 3. There is no sin which a covetous man wil not commit for his gain, therefore the Apostle calls it the Root of all evil, 1 Tim. 6.10. it is in effect the breach of the whole Law, it setteth up a strange or false god in the heart, there∣fore it is called the worshipping of Images, Col. 3.5. and the covetous per∣son an Idolater, Eph. 5.5. he will Swear, Curse and Blaspheme to get an Half-peny, Prov. 30.9. he regardeth the Sabbath not so much as his Purse∣strings; nay he will damn his Soul to fill his Purse, Amos 8.5. This was the cause of lying in Gehazi, 2 Kings 5.25. of Murther in Ahab, 1 Kings 21.19. of Treachery in Judas, Mat. 26.15. of Theft in Achan, Josh. 7.21. of Apostacy in Demas, 2 Tim. 4.10.

The thoughts of the heart being chiefly concerned in this Commandment, con∣sider three ways to discern the thoughts that are conveyed into the minde by the Devil:

• 1. They come speedily, as lightning into a house, and in a maner forced into the minde, as that the party cannot avoid them; and they come into it again and again, yea a thousand times a day.
• 2. Because they are directly against the light of Nature, the sparks whereof are not quite extinct in us by sin, for every man thinks reverently of God by Nature.
• 3. At the first conceiving of them the party is smitten with an extraordinary fear, his flesh is troubled, and oftentimes sickness and faintings do follow.

Unclean thoughts, w^ch have their re∣sidence in the minde of man, are of two sorts; viz.

• 1. Inward, and such as have their Original from the flesh, and arise of the corruption of mans Nature, though stirred up by the De∣vil: These at the very first conceiving are our sins, though they have no long abode in the heart.
• 2. Outward, and are such as have relation to an outward cause or be∣ginning: Of which sort are those evil thoughts that are conveyed into the minde by the Devil, and if we take no pleasure in them, nor yield consent unto them, they are not to be accounted our sins but the Devils, by whom they were suggested.

Divers are the kindes of wicked Thoughts: These three are the most common; viz.

• 1. Voluptuous, set upon Vanities, Pleasures, Delights, Sports, and such like.
• 2. Ambitious, set upon Pride, aspiring after Honor, who shall be greatest.
• 3. Malicious, enviously bent towards others, seeking to do Mischief.

The Conditions re∣quired in Wishing Evil against others, that our Thoughts may not be evil; viz.

• 1. All Imprecations or evil Wishings, which are made abso∣lutely without some Prophesie or special Revelation, are Sins.
• 2. They must be done without private hatred and desire of Revenge.
• 3. They must be done in respect of Gods glory onely, and the preservation of the true Church.
• 4. We must not imprecate, or wish evil, as it is an evil; as it is the Destruction of them against whom we wish it.

Two special Rules to guard and keep the heart safe from evil thoughts:

• 1. That the Word of God dwell plentifully in us, by daily medi∣tation of the Commandments, Promises and Threatnings re∣vealed in the same.
• 2. To establish our Thoughts by counsel, Prov. 20.18. that is, not once to think or conceive so much as a thought, but upon advice and direction taken at God and his Word. This Rule we must practice in the use of our Senses, Speeches and Actions.

Can man be, when the Heart gives not consent, Guilly the Breach of this Commandment? 'Tis so: for since our Parents fell, we all Are subject to this Sin Original; ••et so, as first we must take pleasure in This new conceived Embryo of Sin: ••r if we hate the Thought, strive to reject The Motions that do on our Hearts reflect, The Sin is Satans, and not ours; for we Not tickled with this thought of Sin, are free.

CHAP. VI.

Of Gods Love to Man, of Election, Creation, Re∣demption, Vocation, Justification, Sanctification, Adoption, Regeneration, Conversion from Sin to Good Works, Repentance, and New-Obedience.

I.

THe greatest Evidence of Gods Love that could be given, consisteth in the Forgiveness of Sin, which is well known to all that know the end of Christs coming (which was to save Sinners, 1 Tim. 1.15.) and the extent of this Love of God reacheth to all Sins (except that against the Holy Ghost) which neither is unremissable in its own nature as it is sin, but as the party so sinning is uncapable of Repentance, and consequently of Mercy; so that there is no sin (that excepted) but cometh within the compass of Gods Mercy and Pardon upon Repentance: The Reason is, because the Mercy of God is greater then all sins whatsoever, and the Sacrifice of Christ is a sufficient Price of Redemption for all; his blood cleanseth from all sin, 1 Joh. 1.7. From this extent of Gods Love it may be well inferred, That Mans destruction is of himself, either because he ma∣liciously despights the Spirit of Grace, or wilfully rejects the offer of Pardon. In the order of Redemption God hath made mans sin pardonable, but man by his im∣penitency makes it not to be pardoned; for God excludeth none from the partici∣pation of his Mercy, his Pardon being offered to all; which yet must be understood of Gods outward Dispensation and Manifestation of his Mercy by the Ministery of the Word, wherein no difference is made betwixt persons, nor exemption of any: So as it calleth not into question the Secret Counsel and Eternal Decree of God. Again, it must be known, That it is to be referred to the several degrees, sorts and condi∣tions of men, betwixt which God maketh no difference; as Honorable, Mean; Rich, Poor; Learned, Unlearned; Old, Yong; Free, Bond; Male, Female; Ma∣gistrate, Subject, &c. Lastly, it is to be applied to the All sufficiency of Christs Sa∣crifice, which is available to take away the sins of the most notorious sinners that can be, as well as any other sinners.

Gods love to Man appears both

• 1. In this life,
  • 1. Before the Fall, in making us after his own Image.
  • 2. After the Fall, by repairing his Image again in us, which we had lost.
• 2. In the World to come, by crowning us with Immortality; for the Goodness of God endureth for ever, Psal. 103.17.

Gods love to Man opened in the Scri∣pture by these degrees; viz.

• 1. God hath no pleasure in the death of the wicked, but that the wicked turn from his way and live, Ezek. 33.11.
• 2. That he deferreth, mitigateth, and taketh away punishments, in∣viting all men to Repentance.
• 3. That he debaseth himself to relieve our infirmities, by his Spirit, Word, Sacraments and Miracles.
• 4. That he embraceth with singular love his Chosen, so that he saveth and delivereth them for ever from sin and all Evils, and comforteth all in Afflictions, Rev. 7.21.
• 5. That he chose rather to bring to pass this our Delivery even by the

• Incarnation and Death of his onely begotten Son, then that all Man∣kinde should perish, Joh. 3.
• 6. That he promiseth and performeth all those things of his own free goodness, Exod. 34.19.
• 7. That he doth those things towards sinners, not onely unworthy of them, but even his Enemies, Rom. 5.10.

Two things which highly commend Gods love; viz.

• 1. The Freeness of his Grace, which is every way so free, that the Goodness which he sheweth to his creature, is altogether of him∣self, and from himself, Joh. 3.16. Rom. 5.10. when there was none to mediate for us, Gen. 3.15. God offered Grace, and freely gave his Son to be a Mediator. This is to be opposed against mans unworthiness.
• 2. The Riches of his Mercy, which are unutterable, unconceiveable; according to Gods Greatness so is his Mercy, Infinite, and reacheth above the Heavens; so as he may be said to be Rich in Mercy, Eph. 2.4. Abundant in Goodness, Exod. 34.6. This is to be opposed to the Multitude and the Heinousness of our Sins.

God is Rich in Love and Mercy to Man divers ways; viz.

• 1. Because he doth perform more effects of his Love, in regard of himself, then we have need of, or our misery require; for to the Remission of sins a simple Pardon had been sufficient, but hereto he addes the gift of his Son by his death to satisfie for us, by his Spirit to Regenerate and Sanctifie us, &c.
• 2. He doth never cease to communicate his Love unto us, it is never dry.
• 3. He Loves us for our own good, having no need of us, he gets nought by it.
• 4. He Redeems us from all sins, gives us Faith and Repentance free∣ly, we deserve it not.
• 5. He Dyed for us even when we were his very Enemies, the Chil∣dren of wrath.
• 6. He Prevents us with his Grace, when we sought not to him for it.
• 7. He Bestows Temporal Favors, and withholds present Afflictions from the Reprobate.
• 8. He Prosecutes us with his Love unto the end, and in the end gives us the Salvation of our Souls, the end of our Faith.

The conside∣ration of Gods Love, must Teach us these Duties; viz.

• 1. To beware of all sin, whereby we do offend and displease our God who is so gracious unto us.
• 2. To trust God with our Lives, Healths, Bodies, Estates, and all we have for Food, Raiment, and Protection in the sober use of all lawful means.
• 3. To seek for help and succor from God in all distresses and want.
• 4. To love so bountiful a God, yea to enforce our hearts to all duties of love to him.
• 5. To be thankful to God for all good things we enjoy; for what∣ever good we have, comes from him.
• 6. We must labor continually in heart and life to walk worthy of the Lord, and to please him in all things, being fruitful in all good works, Col. 1.10.

The Duties required of such of us to whom Gods Love hath been specially manifested, in raising us who before were weak and con∣temptible in the world, to be Instruments of his Glory; viz.

• 1. We must confess our selves miserable by Nature, and no good thing in us to raise up our selves above others, being no way better then others.
• 2. We must consider, That whatsoever we have, it is Gods gift, we have received at his hands, it cometh down from above; and therefore let us not glory as if we had not received it, 1 Cor. 4.7.
• 3. We must walk worthy of our Calling, even of those Mercies which we have tasted, and acknowledge our selves to be unworthy of them.
• 4. We must be humble in our own eyes, and not boast of any thing in our selves, or in our own merits, nor think our selves worthy to be regarded of him.
• 5. If we be thankful for lesser Mercies, we may be assured of greater and of fatter blessings.
• 6. We must keep a Register of his blessings, and so settle them in our hearts, that we forget them not, but may thereby be provoked to set forth his praise.

II.

ELection is a Decree, in which God, according to the good pleasure of his Will, hath certainly Chosen some men to Life Eternal in Christ, and that for the praise of the glory of his grace, Eph. 1.4, 5. God Decree is that by which God hath necessarily, and yet freely from all Eternity, Isa. 46.10. determined all things: Howbeit, the Decree of God is the first and Principal Cause of all things, yet it doth not take away the nature and property of second Causes, Eph. 1.12. Mat. 10.29. Rom. 9.2. but brings them into a certain order, that is, directeth them unto the de∣terminate end, whereupon the effect of things are contingent or necessary, as the nature of the second Cause is. When Christ was offered freely to every man, and one received him, and another rejected him, then the Mystery of Election and Re∣probation was Revealed: The Reason why some received him, being, Because God gave them a heart, which to the rest he gave not; but in point of offering of Christ, we must be general, without having respect to Election. So that Predestination is the Decree of God, in as much as it concerns man, by which God hath ordained all men to a certain and everlasting estate; that is, some to Salvation in his Son, 1 Thess. 5.9. others to condemnation, for his own glory and their sins, Rom. 9.22. Reprobation is Gods Decree, in the which, because it so pleased him, he hath pur∣posed to resuse some men by means of Adams Fall and their own Corruptions, for the manifestation of his Justice, Prov. 16.4. 2 Cor. 13.5.

Again, Election is the eternal, unchangeable, free, and most just Decree of God, whereby he hath decreed to convert some to Christ, to preserve and keep them in Faith and Repentance, and by him to give them Eternal Life. So Predestination is an Eternal Decree or Purpose of God, in time causing effectual Grace in all those whom he hath Chosen, and by this effectual Grace bringing them infallibly unto Glory. Predestination being thus an immanent and eternal Act of Divine Under∣standing and Will, cannot be conceived as dependent upon any foreseen Temporal Acts of mans Free-will; for Election findeth or considereth all meer men in one and the self-same condition; and it is the Grace prepared for them in Predestina∣tion, which maketh the predestinate become holy and happy men. They who will have God in his Divine Predestination to behold all men, and elect those men conse∣quently, whom he considereth as believing and persevering in Faith and Holiness unto the last gasp, are in an Error: for our Election is not grounded upon any foreseen acts in us of Obeying, Believing, Persevering, and the like, but these acts are grounded upon our Election; for whoever is predestinated to Salvation, is

also predestinated to the Grace of Believing, Obeying, and the like, otherwise it were a conditional Predestination, but there is none such, for whoever is elected to Salvation, is predestinated also to the means of Salvation. God in his most gra∣cious Decree of Election, is as absolutely and certainly ordaining men unto Saving Grace, as unto Everlasting Life and Glory. And this Grace prepared for the Elect in Gods Eternal Predestination, and bestowed upon them in the Temporal Dispen∣sations, so causeth their Belief, Repentance, Perseverance, as that it imposeth no necessity or violent coaction upon the Wills of men, but causeth their free and vo∣luntary Endeavors.

All that are inwardly and effectually called, are Elected; but many are called onely outwardly, few such are chosen. Now that God hath chosen some, and pas∣sed by others, he is not at all cruel; for he owed not his Grace to any, but justly might have suffered all Mankinde to have perished. That some are Elect and some Reprobate, is known unto us in general, but not in special, whether this or that man be; but of our own Election every of us not onely may, but ought to be in special certain and assured, whereof he may be by the effect, which is Conversion, that is, true Faith, and true Repentance. Now if any one shall think that the Election of some before others, in regard of Gods special Mercy, came from this, That God foresaw something in them which was not in the others; let him hear what Moses saith to the Jews, The Lord did not set his love upon you, nor chuse you for your multitude, but because the Lord loved you, and would keep the Oath which he swore to your fathers, Deut. 7.7, 8. And in Mat. 7.23. Christ saith of some, I never knew you; yet speaking of others, he saith, I know my sheep, Joh. 10.14. And again, I know whom I have chosen, Joh. 13.18. and Paul saith, The Lord knoweth who are his: From which places we may safely gather, That the Lord puts a difference betwixt man and man, Angel and Angel, acknowledging some to be his own, and denying the same of others. If God himself had not avouched this in his Word, no man might have taught it; but being here plainly propounded, it is with all reverence to be acknowledged and received: whereof no other Reason can be given, but Gods good pleasure alone, Mat. 11.25, 26. For, Jacob hath he loved, and Esau hath he hated; neither did this difference come from their works, either good or evil, for this difference God put between them, before either of them had done good or evil; but it is wholly ascribed to the Will of God, who will have mercy on whom he will have mercy, and whom he will he hardeneth, Rom. 9. Neither must this seem strange unto us, for we permit unto men to use their own discretion in their own Affairs, and can we think it unreasonable in the Creator to use his touching his Creature?

Thus our whole Salvation is of Gods Free-grace, which in Christ is the Foun∣tain from whence it floweth, yea it is the Beginning, Continuance and Ending of our Salvation: So that as for any foreseen Faith and Good-works, they are not causes of our Election, but fruits and effects thereof: for what Faith or Good∣works could be foreseen in the Sons of Wrath, born dead in Sins. God chose us not because he knew we would believe hereafter, but to the end we should believe, that is, that he might bestow upon us Faith, and so save us in his Son, Eph. 1.4. Tit. 1.1. Acts 13.48. and Faith is the gift of God to us, and the work of God in us, Joh. 6.29, 44. And if Faith foreseen were the cause of Election, then Infidelity foreseen were the cause of Reprobation, which is false, because then all Mankinde should be reprobated and rejected, forasmuch as the whole Mass of Mankinde sinned, and God could foresee nothing in it as of it self but Incredulity and Unbelief.

Neither is our Election of Merit, which is a work undue, to which we are not bound, making the Reward and Recompence that was not due to be due; but all we can do is due unto God, for our Spiritual life is called a Debt unto him, both in respect of Creation, Redemption and Glorification; therefore neither is our Sal∣vation of Merit, but of Gods own Free-grace.

Neither is our Election of any Free-will in us to good, for there is not any co∣operation (as the bold Papists affirm) of mans Free-will with Gods Free-grace in the first act of our Conversion, but God does all, and we nothing in good things, save as Instruments: for, God worketh both the will and the deed; he preventeth us with his Grace, prepareth us by his Word, enclineth us by his Spirit, and worketh both the beginning and ending of our Salvation: For Election, Vocation, Faith, Adoption, Justification, Sanctification, and Eternal Glorification, are never se∣parated in the Salvation of any man, but like inseparable Companions go hand in hand.

Now the Elect regenerated and once come unto the Church of the Saints, may sometimes fall from it, but they can never forsake it wholly, because they never so fall, as to become the Enemies of God and the Church; nor finally, because they persist not in this Apostacy, but at length return to Repentance: Thus was it with David and Peter. Lastly, the Notes of Election are Vocation, Justification, Sanctification; and all they who are elected unto Salvation, if they come unto the years of discretion, are called outwardly by Gods Word, and inwardly by his Spirit. Of this Election Christ Jesus is the Foundation, 1 Thess. 5.9. The Decree thereof is that Book of Life, wherein are written the Names of the Elect, Rev. 20.12. 2 Tim. 2.19. And the execution of this Decree is an Action, by which God, even as he purposed with himself, worketh all those things effectually, which he decreed for the Salvation of the Elect: For they whom God elected to this end, that they should inherit Eternal Life, were also elected to those subordinate means, whereby, as by steps, they might attain this end, and without which it were im∣possible to obtain it, Rom. 8.29, 30.

Election is twofold:

• 1. Eternal, whereby God out of the Lump and Mass of Mankinde, hath before all Worlds chosen out some to life Eternal.
• 2. Tem∣poral,
  • 1. To some certain Office, Joh. 6.70. chosen to the Apostle∣ship: All such are not Redeemed by Christ.
  • 2. Out of the World into the Church, Joh. 15.19. Such are Redeemed by Christ.

Of Eternal E∣lection:

• 1. The Efficient Cause is the everlasting Purpose of God, Rom. 9.11.
• 2. The Material Cause is the Blood of Christ, 1 Tim. 1.18, 19, 20.
• 3. The Final Cause, or End, why both God the Father hath loved, and Christ for his Elect hath suffered, is the Glory of God and Salvation of man, Eph. 1.5, 6. Rom. 8.29.

The chief ef∣fects of Ele∣ction, are

• 1. Justification by Faith in this life, and Glorification in the life to come.
• 2. A Conformity to the Image of Christ, in suffering here, and en∣joying glory hereafter.

Indeed the Effect of our Election, is the whole Work of our Salvation, and all the Degrees of our Redemption; viz.

• 1. The Creation and Gathering of the Church.
• 2. The sending and giving of Christ the Mediator, and his Sacrifice.
• 3. The effectual Calling of Men to his Know∣ledge.
• 4. Faith, Justification, Regeneration, and Good∣works.
• 5. Raising unto Glory, Glorification, and Eternal Life.

The means whereby to come to the Assurance of our Election, as it is set down in the 2 Pet. 1. viz.

• 1. Faith, to put our sole trust and confidence in God onely.
• 2. Vertue, an upright doing of the Works of the Moral Law.
• 3. Knowledge, whereby to carry our selves warily before men.
• 4. Temperance, in natural Appetite, in Meat, Drink, Apparel, &c.
• 5. Patience, a moderation of sorrow in enduring Affliction.
• 6. Godliness, whereby we Worship God in the Duties of the First Table.
• 7. Brotherly Kindeness, to embrace Gods Church and the Mem∣bers thereof.
• 8. Love, whereby we are well-affected to all men, even to our Enemies.

The three princi∣pal grounds of As∣surance of Salva∣tion in the First of John:

• 1. He that hath communion of fellowship with God in Christ, may be undoubtedly assured of his Salvation, 1 Joh 5.11.
• 2. He that is the Adopted Son of God shall be saved, 1 Joh. 3.2.
• 3. They that are assured of the love of God to them in parti∣cular, may also be certainly assured of their Salvation, 1 Joh. 4.9.

From the Do∣ctrine of Ele∣ction follow two weighty Points to be known and be∣lieved; viz.

• 1. That the Promise of Remission of Sins and Everlasting Life in the Messias, is not universal to all, but indefinite to many of all sorts, kindes and estates: for if the Promise pertaineth to all, then there can be no distinction between Man and Man, People and People, in regard of Mercy; therefore the Opinion of Uni∣versal Grace, is erroneous.
• 3. That though Christ dyed for all (for so the Scripture saith) yet he dyed not effectually for all, but for all that have Gods Grace to make his Redemption effectual to them by such effe∣ctual Faith as is required to the right Application of Christs Merits.

Lastly, that we may not with the vul∣gar run into popular Er∣ror touching this weighty Point, consi∣der these two things:

• 1. That our Church doth not teach, That God doth simply ordain any to Hell fire; but touching Reprobation, the Doctrine is this, That God hath decreed and purposed to glorifie his Name in the due and deserved condemnation of some.
• 2. That no man from the Doctrine of Predestination take occasion to live as he list; for in Gods Decree the end and the means that bring men to that end go always together, and must never be severed; and therefore such as are ordained to Salvation, are ordained to the means thereof, Rom. 8.30. therefore they sin most grievously, that upon the immutability of Gods Decree, take oc∣casion to live prophanely. Hezekiah, though he had a promise of Fifteen years addition to his life, yet neglected not the means of Recovery, to cure his Sore, and to preserve his life.

III.

THe Creation, is that by which God made all things very good, of nothing; that is, of no matter which was before the Creation, Gen. 1.1. Gods maner of creating, as also of governing, is such, as that by his Word alone, he without any Instruments, Means, Assistance or Motion, produced all sorts of things: For to will any thing with God, is both to be able and to perform it, Heb. 11.3. Psal. 148.5. The goodness of the creature is a kinde of excellency, by which it was void of all defect, whether Punishment or Fault. The Creation is of the World, or Inhabi∣tants in the World. The World is a most beautiful Pallace, framed out of a de∣formed Substance, and fit to be inhabited. The parts of the World are the Hea∣vens

and the Earth. The Heavens are threefold; The first is the Air, the second the Sky, the third an Invisible and Incorporeal Essence, created to be the Seat of all the Blessed, both Men and Angels; this third Heaven is called Paradice, 2 Cor. 12.4. The Inhabiters of the World are reasonable creatures, made according to Gods own Image; they are either Angels or Men, Gen. 1.26. Job 1.6. the Image of God, is the goodness of the Reasonable Creature, resembling God in holiness, Eph. 4.24. The Angels each of them being created in the beginning, were setled in an upright estate. Man also, after he was created of God, was set in an excellent estate of Innocency: he was created perfect both in Body and Soul, and so had continued, had he stood still in Righteousness: His Soul is an Incorporeal Understanding, and an Immortal Substance, infused by God into an Instrumental Body, to inform and quicken it for the operation of certain motions and actions external and internal, by and without the ministery of the Body, constituting one person, namely, Man: for whose perfection it was sufficient, if he knew all those things concerning God and his Works, which God would have him to know; not that he should know all things, for that had not perfected Man, but transformed him into God. The same is to be conceived and thought concerning the perfect Wisdom, Righteousness and Blessedness of Angels.

Touch∣ing the Creation of An∣gels, ob∣serve these things; viz.

• 1. Their Nature: Angels are Spiritual and Incorporeal Essences, Heb. 2.16. & 1.7.
• 2. Their Qualities: They are wise, 2 Sam. 14.17. They are of great might, 2 Thess. 1.7. 2 Sam. 24.17. 2 Kings 19.35. They are swift and of great agility, Isa. 6.6. Dan. 9.21. and they are wonderfully full of clarity.
• 3. They are Innumerable, Gen. 32.1. Dan. 7.10. Mat. 26.53. Heb. 12.22.
• 4. They are ever in the highest Heaven, where they alway attend upon God, and have society with him, Mat. 18.10. Psal. 68.17. Mark 12.25.
• 5. Their Degree: That there are degrees of Angels it is most plain, Col. 1.16. Rom. 8.38. 1 Thess. 4.16. But it is not for us to search who, or how many be of each Order, neither ought we curiously to enquire how they are distinguished, whether in Essence, Gifts or Offices, Col. 2.18.
• 6. Their Office: which is partly to magnifie God, and partly to perform his Commandments, Psal, 103.20, 21.
• 7. The establishing of some Angels in that integrity in which they were created.

Touching Man in the estate of his Inno∣cency, these things are most chief∣ly to be re∣garded; viz.

• 1. The Place: The garden of Eden, that most pleasant garden, Gen. 2.15.
• 2. The Integrity of Mans nature, which was created in Righteousness and true Holiness. This hath two parts:
  • 1. Wisdom, which is a true and perfect knowledge of God and of his Will, in as much as it is to be performed of man, yea and of the Counsel of God in all his creatures, Col. 3.10. Gen. 2.19.
  • 2. Justice, which is a conformity of the Will, Affections and Powers of the Body to the Will of God.
• 3. Mans dig∣nity con∣sisting of four parts; viz.
  • 1. His Communion with God, by which as God rejoyced in his own Image, so also man did fervently love God. This is apparent by Gods familiar conference with Adam.
  • 2. His Dominion over all the Creatures of the Earth, Gen. 2.19. Psal. 8.6.
  • 3. The Decency and Dignity of the Body, in which, though naked, as nothing was unseemly, so was there in it imprinted a Princely Majesty, Psal. 8. Gen. 2.25. 1 Cor. 12.23.
  • 4. Labor of the body without pain or grief, Gen. 3.17, 19.

• ...
  • 4. Subjection to God, whereby man was bound to perform obedience to the Commandments of God: which were two; The one was con∣cerning the two Trees; the other, concerning the Sabbath, Gen. 2.3.
  • 5. His Calling, which is the Service of God, in the observation of his Commandments, and the dressing of the garden of Eden, Prov. 16.4. Gen. 2.15.
  • 6. His Diet was the Herbs of the Earth, and Fruit of every Tree, except the Tree of Knowledge of good and evil, Gen. 1.29. & 2.17.
  • 7. His Free-choyce, both to will and perform the Commandment con∣cerning the two Trees, and also to neglect and violate the same, where∣by we see that our first Parents were indeed created perfect, but mutable: for so it pleased God to prepare a way to the execution of his Decree.

There are four kindes of creatures in this world; viz.

• 1. Bare and naked Substances without Life, Sense or Reason, as Sun, Moon and Stars; the Sun serves the Plants, the Plants the Beasts, the Beasts Man, and he God.
• 2. That have Substance and Life, but no Sense nor Reason, as Plants, Trees, Herbs.
• 3. That have Substance, Life and Sense, but no Reason, as Beasts of the Land, Fish of the Sea.
• 4. That have all, as Substance, Life, Sense and Reason, as Man.

Every Creature is good:

• 1. Partly by Creation, as Sun, Moon, Water, Earth, Meat, Drink, &c.
• 2. Partly by Ordination: Thus the Evil Conscience, Hell and Death, are good, because they are ordained of God for the execution of his Ju∣stice, though in themselves and to us they are evil.

In Creatures there is a two∣fold goodness; viz.

• 1. A general and natural goodness, whereby God accepted and ap∣proved all Creatures.
• 2. A more special and moral goodness, Revealed in the Moral Law.

Or thus:

• 1. Uncreated, which is God himself, being absolutely and perfectly good.
• 2. Created, whereby the Creature is made good, being the fruit of that goodness which is essentially in God.

What the Image of God in man is; viz.

• 1. The Soul it self, together with the faculties thereof, endewed with Reason and Will.
• 2. In the Soul, Wisdom and Knowledge of God, his Will and Works; even such as God requireth of us.
• 3. A conformity with the Law of God, or Holiness and Righteous∣ness, under which are comprehended the heart and all affections.
• 4. Felicity without misery and corruption; perfect Blessedness, joy, and abundance of all good things, and glory, wherewith the Nature of man was adorned.
• 5. The Rule and Dominion of man over the creatures.

The rem∣nants of the Image of God in man; viz.

• 1. The Incorporeal Substance of the Soul, together with the Powers thereof.
• 2. Many Motions, as of those things which we know by Sense, as are Natural Principles; some Motions also of God, his Will and Works.
• 3. Some prints of Vertues, and an ableness concerning outward disci∣pline and behavior.
• 4. The Fruition of many good things.
• 5. The Dominion also over the creatures is not wholly lost.

God hath preserved those Remnants of his Image in us for these Reasons; viz.

• 1. That they might be a Testimony of the Bounty of God towards those who were not worthy of it.
• 2. That God might use them to the restoring of his Image in Man.
• 3. That they might leave the Reprobate without excuse.

The Repairing of the Image of God in us, is the work of all three Persons, and is in this maner; viz.

• 1. The Father restoreth it by his Son.
• 2. The Son by the Holy Ghost immediately regenerating us, 2 Cor. 3.18.
• 3. The Holy Ghost by the Word; the Gospel is the power of God unto Salvation, Rom. 1.16.
• 4. In this Life it is onely begun in the chosen, augmented to their lives end, and perfected in the end, as concerning the Soul, but as concerning the whole man at the Resur∣rection.

The use of the doctrine of mans creation; viz.

• 1. We must know, That man was created without sin, lest God be ima∣gined the Author of sin.
• 2. Whereas mans body was fashioned of clay, let us think of our frailty to abhor Pride.
• 3. Seeing Gods workmanship in man is so admirable, let us not make it a Sty of Devils.
• 4. Seeing God would have Mankinde consist of two Sexes, let each have his due place and honor.
• 5. Since man was created the Image of God, let his glory be acknow∣ledged, and let it not be made the Image of Satan.
• 6. Since Gods Image in man is impaired by sin, let us bewail the greatness of this unthankfulness.
• 7. Seeing the glory restored us by Christ, exceeds our loss by Adam, let us much the more exceed in thankfulness, profit and encrease in god∣liness.
• 8. Seeing the creatures were created for mans use, let us use them as the Creator hath commanded, and not abuse them to the satisfying of our Lusts.
• 9. Seeing the Soul is created more excellent then the Body, let our chiefest care be for the good of our Souls.
• 10. Seeing the end and blessedness of man is the participation and com∣municating of God, his Knowledge and Worship, let us thither refer all our life and actions to the glory of our Creator.
• 11. Seeing part of Mankinde are vessels of Wrath, let us magnifie the goodness of God that we are vessels of Mercy.
• 12. That we may learn and begin these things in this life, tender and help forward the common Society and Salvation of others, for which we are born.
• 13. Since we were created higher then other creatures, little lower then Angels, let us shew forth this excellency by an answerable holiness.

IV.

REdemption is a Deliverance from our Sins, by the Imputation of the Pains and Suffering of the due punishment thereof in the person of our Mediator: For Redemption is ascribed unto the Son, because he is that person which exe∣cuteth the Fathers will concerning the Redeeming of Mankinde, and doth imme∣diately perform the Work of our Redemption; for the Son onely was sent into the Flesh, and hath paid the Ransom or Price for our sins, not the Father nor the Spirit. Now Christ is called the Redeemer of all Mankinde, not because all are

actually Redeemed by him, but because no man is Redeemed by any other but Christ onely; the meaning is, he is the onely Redeemer of all men who attain this great benefit of Redeemption and Salvation: Or, he Redeemed all men; that is, in regard of the Sufficiency of that he did and suffered, for his Passion being suitable to his Person, his dying was more then equivalent to all the Worlds perishing everlasting∣ly in Hell: So that wicked men and unbelievers are not hereby secured, but more justly and deeply damned, as treading under foot the Son of God, and prophaning his Blood: For though Redemption be virtually Universal, yet the Faithful onely have their part in it, being ineffectual to them as have not the grace of God to receive it. Thus the Sun giveth light generally to all the World, yet are there many particular persons that enjoy it not. But all that are eternally chosen out of the World into the Church, and continue using the means of Salvation, are Redeemed; it is otherwise in respect of all chosen temporally to a certain Office in the Church, as it was with Judas. Thus Christ in his Passion and Death offereth himself to all, but is given onely to the Elect; to all by the Preaching of the Gospel, but he is the Savior onely of the Faithful, Rom. 1.16. Now the cause that moved God to send this Redeemer, was not any foreseen Faith or worthiness of man, nor any merit or desert by good Works, nor any inherent Righteousness in us, but the Free∣grace and Favor of God, his own Infinite and Incomprehensible love and goodness.

Redemption is twofold; viz.

• 1. Corporal, such as that of the Israelites from Egypt.
• 2. Spiritual, which is understood of our deliverance by Christ, typi∣fied in the former.

Redemption may be four ways; viz.

• 1. When the Captive is sent away freely and voluntarily: Sin and the Devil would never let us go so.
• 2. When one Captive is exchanged for another: No creature could be an exchange for man.
• 3. By a violent taking away of the Captive by force: Thus onely man was not delivered.
• 4. By paying a Ransom: And this way were we Redeemed by Christ; for the Devil did hold us Captive by right for Sin, till Christ paid his Blood, Eph. 1.7. Col. 1.14.

Christ is said to Redeem us three ways; viz.

• 1. Because he alone is both God and Man, so is neither the Father nor the Holy Ghost, which was necessary to the Work of our Redemption, Acts 20.28.
• 2. He alone was appointed of the Father to work our Redemption, Heb. 3.2.
• 3. In the Re∣deemer two things are required; viz.
  • 1. Power and ability to encounter and overcome the Enemy: This power was in Christ.
  • 2. The right of Redemption, which is two∣fold; viz.
    • 1. The Right of Propriety: This Right Christ hath in us as True God, it be∣longing to the whole Trinity.
    • 2. The Right of Propinquity: and this Christ hath as True Man, and this he hath alone.

Christ taketh away our sins three ways; viz.

• 1. By Imputation, whereby our sins become his, and his Righteous∣ness made ours, 2 Cor. 5.21.
• 2. By Expiation and Propitiation, whereby he removed them out of the sight of God, 1 Joh. 2.23.
• 3. By Mortification, thereby removing them from us in this life, and in death by perfect Sanctification.

Or thus; Christs Blood doth save us from all sin:

• 1. By Expiation, which is the satisfying of Gods Wrath due to sin, by bearing the heavy burthen thereof, Phil. 1.8. He laid down his life for us, 1 Joh. 3.16.
• 2. By Sanctification, which is the virtual diffusing of his Blood in our hearts, and in every corner thereof, by the working of his Holy Spirit, to the cleansing of them from sin; so as it hath no more dominion over us, Rom. 6.3.

This Redemption by Christ is Eter∣nal in two re∣spects:

• 1. In regard of Eternal Predestination, which was before the Foundation of the world.
• 2. In regard that the vertue of this Redemption doth extend it self from the beginning of the world unto the end thereof, neither is there any other to be looked for.

In this doctrine of Re∣dempti∣on, consi∣der

• 1. Who are Redeemed; and they onely the Elect of all sorts of people, both before and since the coming of Christ.
• 2. Who hath Redeemed us; that is, Christ alone the onely-Mediator be∣tween God and us, as being the onely Head of the Church.
• 3. That this Redemption is Spiritual from sin, the cause of Death Eter∣nal, and from Satan the Author of Sin, and all the ill consequents of sin.
• 4. Onely by the Blood of Christ, the onely purgation from sin.
• 5. The cause moving Christ thus to Redeem us, which was the riches of his Grace.

Christ Jesus hath made an Atonement between God and us by his Blood, and is thereby be∣come our Ad∣vocate and Redeemer:

• 1. Because thereby God is well pleased and his wrath appeased, so that he accounteth Christs Death as a full Price and sufficient Ransom paid for our sins, Mat. 3.17. Eph. 5.2.
• 2. Christ took the whole burthen of our sins upon his shoulders, pre∣senting himself before God in our person, and offering us to God in his person: So that he took upon him our Unrighteous∣ness, and imputed to us his Righteousness, Isa. 53.4, 12.
• 3. There could otherwise be no Remission of sins: So that it is the Blood of Christ in the Suffering of the Cross that purgeth away our sins, Heb. 9.22.
• 4. Nothing but the Death of Christ could quench the scorching wrath of God, as a consuming fire kindled against us, and coun∣tervail his severe Justice, Heb. 9.5.

In that Christ is said to be the lamb slain from the be∣ginning of the world, is signified,

• 1. That he is in respect of the Application of his Merit a per∣petual Sacrifice satisfactory, although the slaying it self is at a certain time.
• 2. He was slain typically from all Ages, in Types and Figures, which did shadow forth his Death to the life.
• 3. He was slain from the beginning in his Members, the Saints, as Abel, the Prophets, &c.
• 4. By the Eternal Decree of God the Father, he should expiate the sins of the world.

The Doctrine of the Eterni∣ty of Christs Redemption is a threefold Use:

• 1. Not to doubt of the Salvation of the Fathers in the Old Testament before Christ came.
• 2. Not to Judge, Censure or Condemn our Bre∣thren.
• 3. Not to despair of Gods Mercy.

The delivery we have by Christs Re∣demption, is fourfold; or Christ hath Redeemed us from a four∣fold Bondage; viz.

• 1. From the Bondage of Blindeness and Ignorance by the light of his holy Spirit, Ezek. 18.2. Tit. 3.3.
• 2. From the Bondage of Sin, enduing us with a lively Faith, and regenerating us: From Sin, which is the perfect, both pardoning of Sin, that it may not for ever be imputed, and also abolishing of it in us by Regeneration or Newness of life, which is begun here, but to be perfected in the world to come.
• 3. From the Bondage of Death and Corruption by the work of his Redemption, Rom. 8.21. 1 Cor. 15.54. From Death, both from Desperation, or the Feeling of Gods Wrath, which being in the wicked here begun, shall continue everlastingly; and from Cor∣poral Death, and all Calamities and Miseries, by our Resurrection and Glorification.
• 4. From the Bondage of the Law, by taking away the exaction and strict urging of perfect obedience, Gal. 3.13.

The use that we are to make of our Redemption:

• 1. To hate, loath and detest all sin whatsoever.
• 2. To glorifie Christ both in Soul and in Body.
• 3. To live wholly unto him, not to our selves.
• 4. To take heed of defiling our selves again with sin.
• 5. To love Christ unfeignedly, willingly, perpetually.
• 6. To live and walk as becometh those that are Redeemed.

The use that we are to make of the Freeness of Christs Redeeming us without any desert of ours; viz.

• 1. Not to abuse Gods Mercy by Carnal Presumption.
• 2. To accept of it, and Repent more speedily.
• 3. Never to Despair of this Mercy finally and to∣tally.
• 4. To give all possible Praise and Thanks for ever for this unspeakable Mercy.

V.

VOcation is that General Calling whereby a man is called out of the world to be a Childe of God, a Member of Christ, and Heir of the Kingdom of Heaven. This Calling belongs to every one within the compass of the Church, not any one excepted: for this General Calling is the Calling of Christianity, which is common to all that live in the Church of God. An effectual Calling, or a Calling to Grace effectually, is, whereby a sinner being severed from the world is entertained into Gods Family, Eph. 2.17, 19. Now though all the Called are Members of Christ, yet we must know, That of the Members of Christ some are living, some dying: A living Member of Christ, is every one Elected, which being ingrafted by Faith and the Spirit into Christ, doth feel and shew forth the power of Christ in him: A dying or decaying Member, is every one truly ingrafted into Christ, who hath no feeling of the power and efficacy of the quickning Spirit in him; he is like to a be∣numm'd Leg without Sense, which indeed is a part of mans body, and yet receiveth no nourishment. They who are effectually called, are onely the Elect; for whom God Electeth, them he calleth in the time appointed for the same purpose. This Calling of the Elect being nothing else but a singling and a severing of them out of this vile world, and the customs thereof, 2 Thess. 2.13, 14. to be Citizens of the Kingdom of Glory after this life, Eph. 2.19. And this severing or chusing of the Elect out of the world, is then performed, when God by his holy Spirit endueth them with true saving Faith, Col. 2.7. Joh. 15.19. This effectual Calling to Christ and to his Gospel, in which the Elect are onely called, is a benefit and effect of our Predestination; because it is by the Purpose and Grace of God which is given us in Christ, 2 Tim. 1.9. Rom. 8.30. it is not Universal to all, for Christ is Hidden Manna, Rev. 2.17. therefore effectual Vocation is definite and particular; and those

onely whom God had before predestinate, them he called, Rom. 30. So many as were ordained to life everlasting, believed, Acts 13.48. that is, were called unto the faith. It is not given to all to understand the mysteries of the kingdom, Mat. 13.11. These things are hid from most of the wise of the world, and revealed unto Babes, Mat. 11.25. All therefore are not called effectually.

The Calling of God is threefold; viz.

• 1. Gods general Calling, whereby he calleth all men to Repentance by the Gospel, and so to life Eternal, Rom. 8.30. & 11.29.
• 2. His particular Calling, when he calleth and assigneth men to some particular estate and duty, in Family, Church, or Common∣wealth.
• 3. God calleth some men to some private personal Duty, which he designeth not to others, but to be done by them alone. Such a Cal∣ling had he assigned him that would needs be perfect, Go, sell all that thou hast, &c. And to Abraham, when he called him to leave his Countrey, his Kindred, his Lands and Possessions, &c. Heb. 11.8.

For the better concei∣ving of the Na∣ture of Effectual Vocati∣on, consi∣der these 6 Points; viz.

• 1. The Ground and Foundation of it, namely, Gods eternal free Election of us unto life Everlasting, 2 Tim. 1.9.
• 2. The means thereof, both Preparing & Instrumen∣tal:
  • 1. The Reading of the Scripture, serving to beget a ge∣neral Historical Faith.
  • 2. Afflictions in Body, Goods, Name. Friends or other∣wise, tending to humble a man, and prepare his heart as soft ground.
  • 3. The denouncing of Gods Judgements, and Threats of the Law.
  • 4. The Preaching of the glad Tidings of the Gospel, which is the most principal and effectual means of this special and effectual Vocation, 2 Thess. 2.14.
• 3. The Persons that are called, those are mentioned Rom. 30. namely, those whom he had before predestinated.
• 4. The Time of this Calling. The particular time of any mans Calling is not revealed, but laid up in the Secret Counsel of God, in whose hands Times and Seasons are; some at the Sixth hour, some at the Ninth, and others at the Eleventh, &c. Defer not therefore, but accept the Acceptable time.
• 5. Wherein this effectual Calling doth consist, viz. both in the outward and inward Calling; especially in the inward, when the heart is pierced, Psal. 40.6. from stone, changed into a heart of flesh, made tractable and plyable, Ezek 11.19. a heart like that of Lydia's, Acts 16.15.
• 6. The Excellency of this Calling, being a great work, as was the Crea∣tion of man at first, Rom. 4.18. 2 Cor. 4.6. yea, this effectual Calling goes beyond the work of our Creation: for here a man is taken out of the first Adam and set into the second; in the Creation God onely called things that were not, as though they were; but here God calls not onely things that are not, but things that would not, and refuse to be. To raise a man out of the Blood of Christ, is more then to raise Eve out of Adams side; to raise a dead Soul from the death of Sin, far more glorious and powerful then to raise a dead body from bodily death; to raise a man to supernatural life, far greater then to a Natural onely.

The means whereby God exe∣cuteth this effectual Calling; viz.

• 1. The Saving Hearing of the Word of God; that is, when the Word preached comes savingly to one dead in his sins, and does not so much as dream of his Salvation, Ezek. 16.6. Isa. 55.1. John 1.12. Rom. 7.7. 1 Joh. 2.27. Acts 16.14. Psal. 40.6.
• 2. The Mollifying of the Heart, which must be bruised in pieces, that it may be fit to receive Gods Saving Grace offered unto it, Ezek. 11.19. The heart is mollified by the Spirit of God, and bruised by the know∣ledge of the Law, of Sin, and the Punishment due for Sin, by a feeling of the Wrath of God for the same sins, and by a holy de∣speration of a mans own power in the obtaining of eternal life, Acts 2.37.
• 3. Faith, which is a miraculous and supernatural Faculty of the heart, apprehending Christ being applied by the operation of the Holy Ghost, and receiving him to it self, Joh. 1.12.

The main duty of a Christian Calling are most chiefly these:

• 1. Invocation of the Name of God in Christ, Acts 9.14. 1 Cor. 1.2.
• 2. As much as possible we can, to further the good estate of the true Church of God, Psal. 122.6.
• 3. That every one become a Servant to his Brother in all the duties of Love, 1 Cor. 9.19. Gal. 5.13.
• 4. To walk worthy that Calling whereto God hath called us, Eph. 4.1.

The use we are to make of Gods Calling; viz.

• 1. Seeing we are called of God himself in the Ministery of the Word, we must labor to joyn the inward Calling with it, which is higher then that, by having first a grief because we cannot believe; next a ready minde; then an endeavor to believe; and lastly a sorrow because we believe no more, and fail so much in the Service of God.
• 2. We must walk worthy of our Calling, being holy in our conversa∣tion, as he that hath called us is holy; and there must be the same end of our lives which is of Gods Calling, that is, to bring us to Heaven. The end of our being in the world, is to be called out of the world.

VI.

JƲstification is that benefit whereby God doth pardon and forgive us all our sins for Christs sake, and doth acquit us and absolve us from the guilt of them, and doth accept us as Righteous before him in Christ: So that Justification is the Ab∣solving of a sinner, believing in Christ, from sin and the guilt thereof, and the Im∣putation of the Righteousness of Christ unto him, and the Acceptation to Life Eternal, freely for the Merits of Christ, with application of Christ on our part by Faith. The Papists say, That Faith and Works both are required to Justifie; we say, That nothing is required but Faith, and that Works follow Faith: They say, Faith and Works; we say, Faith onely, but it must be an effectual Faith, that is, a working Faith. This Proposition (We are justified by Faith) being legally under∣stood with the Papists, is not true, but Blasphemous; but being taken Evangelically, that is, with relation to Christs Merit, it is true: For the correlative of Faith is the Merit of Christ, which Faith also as a joynt relative or correlative respecteth, and as an instrument apprehendeth, being the true Object of Faith. Good Works and Faith are disjoyned in the work of Justification before God, but they are con∣joyned in the whole course of our lives and coversation, both before God and Man. No work in man but Faith is required to his Justification, but it must be an effectual, that is, a Living working, not a dead Faith; and in our lives Faith and Works must go hand in hand together. In the Fire is both heat and light, yet in

the warming of the body the heat hath force onely, and not the light, which though to many other uses serves necessarily: Even so in a childe of God are required both Faith and Works, but to justifie him Faith onely is required, though Works be neces∣sary through his whole life; for they justifie us before men, and give us a Testimony of our Justification before God, not onely in our own hearts, but from the Lord, Jam. 2.21. We may not therefore content our selves with a Faith in speculation, void of Works, for such is not true Faith.

There is a twofold Justi∣fication; viz.

• 1. A Justification of the Person; so was Abraham justified by Faith.
• 2. A Justification of the Faith of the Person; so Abraham justi∣fied his Faith by his Works; his Works justifie him that he was no Hypocrite; and as touching Sin, his Faith justifies him, and shews that he was made Righteous.

Again, Justification is twofold; viz.

• 1. Legal, which is the working of a conformity with God, or with the Law of God in us, when as we are Regenerated.
• 2. Evangelical, which is an Application of the Evangelical Justice unto us, but not a transfusion of the quality into us: or, It is an Imputa∣tion of anothers Justice which is without us, and an Absolving of us in Judgement.

Christs Righte∣ousness is made ours by a double Application; viz.

• 1. The former is Gods, who in respect of that fulfilling of the Law performed by Christ, accepteth us, and applieth the same unto us.
• 2. We then also apply unto our selves the fulfilling of the Law performed by Christ, when we are stedfastly perswaded that God doth impute, apply, and give it unto us, and for it im∣puteth us for Just, absolving us of all guilt.

Christ is in re∣spect of our Justification

• 1. As the Object or Matter wherein our Justice is.
• 2. As the Impellent cause, because he obtaineth.
• 3. As the chief Efficient cause,
  • 1. Because he together with his Father doth ju∣stifie us.
  • 2. Because he giveth us Faith whereby we be∣lieve and apprehend it.

We are justified by Christs Merit onely for these Reasons; viz.

• 1. For his Glory, that his Sacrifice might not be extenuated and made of less value.
• 2. For our Comfort, that we may be assured that our Justice doth not depend upon our own Works, but upon the Sacrifice of Christ onely, for otherwise we should lose it many Mil∣lions of times.

By Christs Righteousness we are to understand two things; viz.

• 1. His Sufferings, especially in his Death and Passion.
• 2. His Obedience in fulfilling the Law, both which go together: for Christ in Suffering obeyed, and Obey∣ing suffered.

In Justifica∣tion consi∣der these five things; viz.

• 1. There must be Faith, whereby we may receive the benefits of God offered unto us in his Son; so we are justified, not for Faith as a Merit, but by Faith as an Instrument.
• 2. There is an Absolving of the Sinner from sin.
• 3. Then the Righteousness of Christ is imputed to him.
• 4. This Righteousness being imputed, God accepts us to life.
• 5. All this is freely for the Merit of Christ, excluding all Humane Merit or Worthiness in man whatsoever, freely by Grace not by Works, Eph. 5.8, 9.

The Signs or Ef∣fects of Justifica∣tion; viz.

• 1. The true and sincere loving of God, Luke 7.47.
• 2. Inward peace of conscience, Rom. 5.1.
• 3. Rejoycing in Troubles and Afflictions, Rom. 5.3.
• 4. Sanctimony and holiness of life, a practice of piety and god∣liness, Rom. 6.22.

Two Reasons why the faith∣ful cannot be justified by good Works:

• 1. Because Justification, and therefore Sanctification and Salvation, goeth before Good Works; for the Holy Ghost joyning us with Christ, makes us fit, by Regeneration to do them: So that by Faith being made one with Christ, we are justified and saved by the Imputation of his most perfect Holiness and Righteous∣ness, the effects or fruits whereof be the Good Works that we do.
• 2. Because the Faithful after Regeneration cannot fulfil the Law, Rom. 7.14, 18. which is necessarily required for Salvation by Good Works; yea, we are justified by Faith, without the Works of the Law, Rom. 3.28.

The Reasons why Good Works are required, seeing they justifie not:

• 1. Because they evidence our Right in Christ.
• 2. Because God rewards us according to our works.
• 3. Because they are Necessary, though not to Justifi∣cation.

VII.

SAnctisication is an inward change of a man justified, whereby the Image of God is restored in him; or that whereby a man being justified, is cleansed more and more from the corruption of Nature, laboring to rise up daily to newness of life, living in a continual pra••tice of Holiness. To be sanctified, comprehendeth both a purging from the corruption of Nature, and an enduing us with inward Righteous∣ness. This corruption of sin is purged out of us by the Merits and Power of Christs death, Rom. 6.4. which being by Faith applied, is as a Corasive to abate, consume and weaken the power of all sin. And we are endued with inward Righteousness through the vertue of Christs Resurrection, Rom. 6.5, 6. which being applied by Faith, is as a Restorative to revive a man that is dead in sin to newness of life.

This Sanctification is wrought in every part both of Body and Soul, 1 Thess. 5.23. it is begun in this life, in which the Faithful receive onely the First-fruits of the Spirit, and it is not finished before the end of this life, Rom. 8.23. 2 Cor. 5.2, 3. And the Graces which do usually shew themselves in the heart of a man sanctified, are the hatred of Sin and love of Righteousness, Psal. 119.113. Justification goes with Sanctification, though Justification be before in Nature, yet they are wrought at the same time: for when God accepts a mans person, then is he made just, who is also sanctified: And know, That Sanctification is such a gift of God, as that in changing the man, it doth not change the substance of the Body, or the faculties of the Soul; but the corruption, disorder and sinfulness of man, it rectifieth, but abo∣lisheth not affections. Sanctification floweth to us, not from our Parents, though regenerate, but onely from Christ, who is made of God unto us Sanctification, 1 Cor. 1.30. Col. 1.19. in whom are hid all the treasures of it, of whose fulness we receive Grace for Grace, Joh. 1.16. Christs Holiness, as he is Man, being the Root of our Sanctification, as Adams Unrighteousness was of our corruption.

Thus Sanctification is nothing else but the repairing of the Image of God in us, which was lost in Adam; which Image of God was when the understanding was enlightned with the true knowledge of God and of his Worship, instead whereof by the Fall came the Ignorance of God and his Service, Wickedness, hating Vertue, and loving Sin, and weakness to every thing that is good. Now Sanctification

amendeth the corruption planted in our mindes, and repaireth the decay of the Soul, otherwise cast away and undone by Original Sin; for man by Nature is an enemy to God, full of wickedness, and a servant of Sin. This Natural corruption of the Minde, Will and Affections, which is amended by Sanctification, we call the Flesh; the created Qualities of Holiness wrought in the said Faculties by the Holy Ghost, we call Spirit; and Grace is the effectual working of the Truth of the Gospel, to the making of us indeed partakers of the Grace whereby we are justified before God. Now no man can see the Riches of Christ so as to be affected with them, without the help of the Spirit; for there is a maner of seeing proper onely to the Saints, and that is the work of the Spirit in them; otherwise we may reade the Scriptures a thousand times over, we may understand them, yet we shall not be af∣fected with them, till the Holy Ghost shew them unto us. This is the secret of God, which he revealeth to those whom he meaneth to save.

Now as the evidence of our Justification is a sound and true Faith; so the evidence of our Sanctification is a good and clear conscience; which Sanctification ever pre∣supposeth Justification, it being a fruit and evidence thereof, in which respect we are said to be justified by Works, Jam. 2.24. that is, declared or manifested to be justified by Works, which are the fruits of Sanctification, and that the fruits of Justification. And we must likewise know, That the Gifts of Sanctification that are simply necessary to Salvation, without which no man of years of discretion can enter into the Kingdom of Heaven, as Faith and Repentance (considered in them∣selves) may both wholly and finally be lost: for there is nothing in them or their Nature, in us or our Nature, to make them or us unchangeable. Angels fell when left unto themselves; and nothing in its own Nature is unchangeable but God, by whose Grace of corroboration, unless those Graces of absolute necessity be confirmed in us, they may perish fully and finally: So that the Reason why the Elect after their calling do not fall from Grace, is not in the nature of Faith, or the constancy of Grace it self, but proceedeth wholly from the merciful Promise of God made unto the Faithful.

The parts of Sanctification; viz.

• 1. Mortification, whereby the power, tyranny and strength of Original sin is weakned, and also by little and little abolished.
• 2. Vivification or Quickning, which is, when Christ dwells and reigns in our hearts by his Spirit, so as we can say, We henceforth live not, but Christ in us.

Another division of Sanctificati∣on is taken from the Faculties of Man; as the Sanctifica∣tion

• 1. Of the Minde, being that part of man which frameth the Reason; this Paul calleth, Eph. 4.5. The Spirit of the minde, which must be re∣newed; the Sanctification whereof is called, Rev. 3. The Eye-salve, for it is a Grace clearing the dark Minde and dim Understanding, enlightning it with the true knowledge of Gods Word.
• 2. Of the Memory, which is an aptness by Grace to keep good things, specially the Doctrine of Salvation, when it can retain what is good and agreeable to Gods Will, whereby David was preserved from sinning, Psal. 119.11.
• 3. Of the Conscience, which is an aptness to testifie always truly that a mans sins are pardoned, and that he preserveth in his heart a care to please God, 2 Cor. 1.12. This Testimony was Pauls rejoycing, and Hezekiahs comfort on his death-bed; and this is when the con∣science checks for the least sins before actual Repentance.
• 4. Of the Will, when God gives Grace truly to will good, as to Be∣lieve, Fear, and Obey God; when it can chuse that which is accept∣able to God, and resist that which is evil; when a man can say, That though he sinde not to perform that which is good, yet to will good is present with him, Rom. 1.18.
• 5. Of the Affections, which chiefly are Zeal of Gods Glory, The Fear

• of God, Hatred of Sin, Joy of heart for the approach of the second coming of Christ, A regard of Gods Commandments, A content∣ment and quietness of minde in all conditions of life, Love to God in Christ, and to Christ in Man, 2 Cor. 5.14. Rom. 9.3. An high Esti∣mation of Christ and his Blood above all things in the world, Phil. 3.8. To love our Neighbor, and to have a base Estimation of our selves in regard of our sins and corruptions.
• 6. Of the Appetite, which is a holy ordering of our desires in Meat, Drink, Apparel, Riches, &c. And the practice of Sobriety, Cha∣stity and Contentation, by which the Appetite must be go∣verned.
• 7. Of the Body, when all the Members of it are carefully kept and pre∣served from being the means to execute any sin, and are made the In∣struments of Righteousness.
• 8. Of the Life, which stands principally in three things:
  • 1. In an Endeavor to do the Will of God, that herein we may testifie our Thankfulness.
  • 2. In Testifying our love to God in man.
  • 3. In Denial of our selves, and resigning our selves up wholly to the Lord.

The first Begin∣nings and Moti∣ons of Sanctifica∣tion are these:

• 1. To feel our inward corruptions, and to be displeased with our selves for them.
• 2. To begin to hate sin, and to grieve so oft as we offend God.
• 3. To avoid the occasions of sin, and to endeavor to do our duty, using good means.
• 4. To desire to sin no more, and to pray to God for his Grace.

That we may not deceive our selves in this point of Sancti∣fication, consider, That the Gifts and Graces of Gods Spi∣rit are of two sorts; viz.

• 1. General and common Graces, whereby the corruption of mans Nature is onely restrained and limited, for the main∣taining of civil Societies, that man with man may live in some order and quietness. These and such like, evil men may have, for they are not sanctifying Vertues, but rather sha∣dows thereof, which may be utterly taken away and quite lost, as if they had never been given, never had been re∣ceived.
• 2. More special and particular Graces, whereby the corruption of mans Nature is mortified, and in some part abolished, and the Graces of Gods Image are renewed in man, which in the Regenerate are true Christian vertues indeed. These are of an higher nature, and of greater importance then the former, and are proper onely to the sanctified Servants of God; such are Faith, Repentance, Regeneration, and other fruits of Election: These shall never be quite lost.

The gifts pertain∣ing to salvation are also of two sorts; viz.

• 1. Simply Necessary, without which a man cannot be saved; such are Faith and Sanctification, which is begun in this life, where though it come not to full perfection (contrary to the Anabaptists Dream) yet can never be wholly lost.
• 2. Others less Necessary, not always going with Faith, but sometimes onely, and sometimes are separated for a time from it; of this sort are a plentiful feeling of Gods favor, boldness in Prayer, joy in the Holy Ghost, and a full assurance of Salvation; these being not absolutely ne∣cessary, nor always found in them (though onely proper to them) may for a time be wholly lost in the best and most approved Servants of God.

The out∣ward fami∣liar, gene∣ral, and easi∣ly discern∣able marks of Differ∣ence be∣twixt the state of sa∣ving Grace and formal Hypocrisie; viz.

• 1. The power of Grace doth beget in a Regenerate man a watchful∣ness, care and conscience of smaller offences, of secret sins, of sinful thoughts, of appearances of evil, of all occasions of sin, of prophane company, of giving just offence in indifferent actions, and the like: The unregenerate Hypocrite takes not these things much to heart.
• 2. The power of Saving Grace doth subdue and sanctifie our affections with a conscionable and holy moderation, so that they become ser∣viceable to the Glory of God, and for a more resolute carriage of good causes, and zealous discharge of all Christian duties; but the bridling of Passions in the Formal Hypocrite is not so much of Conscience, as of artificial Policy for advantage, and by the guidance of Moral discretion.
• 3. Every childe of God by the power of Saving Grace doth hunger and thirst after all those means God hath appointed, or offers for his furtherance in the way to Heaven, and doth make a holy use of whatsoever is publikely or privately laid upon him for his amend∣ment, therefore he continually profits and proceeds in Sanctifica∣tion by his Word, his Judgements and his Mercies; by the exercise, observation and sense whereof he grows sensible in heavenly know∣ledge, Faith, Humiliation, Repentance, Thankfulness, and all other Spiritual Graces: But the Hypocrite so far onely regards them, as they further his Temporal Happiness, or as his neglect of them may by consequence threaten danger to his worldly estate.

As the gifts of Gods Spirit are twofold, so the Grace of God in Man is also two∣fold; viz.

• 1. Restraining, which bridleth the corruptions of mens hearts from breaking forth into outward actions, for the common good, that Societies may be preserved, and one man may live orderly with another.
• 2. Renewing, which doth not onely restrain the corruption, but also mortifieth sin, and renews the heart daily more and more; and the least beginnings of Grace, be they never so weak, are accepted of God, provided they be not fleeting, but constant and setled.

How God saveth men; viz.

• 1. By giving of the first Grace, w^ch hath nine seve∣ral actions, or God gives this first Grace by nine operations, but the first four are indeed no infallible fruits of Grace, for so far a Reprobate may go:
  • 1. The outward means of Salvation, as the Ministery, Crosses, &c.
  • 2. A consideration of the Law of God.
  • 3. A consideration of our particular peculiar sins.
  • 4. A smiting of the heart with legal fear.
  • 5. A stirring up of the minde after the Promises of Salva∣tion in the Gospel.
  • 6. A kindling in the heart some sparks of Faith.
  • 7. Faiths victory by invocation over Doubting, Distrust and Despair.
  • 8. A quieting of the Conscience touching the Souls Salva∣tion.
  • 9. Grace to endeavor to obey Gods Commandments by New-Obedience.
• 2. By giving of the second Grace, which is nothing else but the continuance of the first Grace given; as God doth by his Providence in preserving what he crea∣ted at the beginning. Among all the Graces of God, which are many, the principal, the most special and necessary to Salvation, are Knowledge, Faith, Repentance, Hope and Charity; and when God begins to kindle any seeds or sparks of Grace in the heart, that is, a will and desire to believe, and grace to strive against Doubting and Despair, at the same instant he justifieth the sinner, and withal begins the work of Sanctification in him.

Again, there are two ways or Covenants whereby God offereth Salva∣tion to men; viz.

• 1. Of Works, by which Adam had been saved, had he stood in his Innocency.
• 2. Of Grace, which is a Board given us against Shipwrack. This Cove∣nant of Grace is twofold; viz.
  • 1. Absolute and peculiar, as onely to the Elect, Jer. 31. Ezek. 36. the choycest of all the gifts of Grace being to have Grace to accept of Christ; for though Christ be offered to all, yet God intends him onely to the Elect, and such as to whom he gives power, grace and ability by Faith and Re∣pentance to accept him. Though the Papists say, but most falsly, That his intention is the same to all, to Judas as to Peter, and that all have suffi∣cient grace to receive him.
  • 2. Conditional, that is, to all men; as, if you be∣lieve you shall be saved.

All they who are sanctified, have the true Testimony of the Spirit, known from car∣nal Presumption

• 1. By the Means, whereby the true Testimony of the Holy Ghost is wrought ordinarily, as Reading, Hearing, Prayer, Meditation, use of the Sacra∣ments, &c.
• 2. By the Effects and Fruits of the Spirit, as Prayer, Invocation, &c.

The Testi∣mony of the Spirit is wrought two ways; viz.

• 1. By clearing the Promises, shining into our hearts by such a light as makes us able
  • To Discern them.
  • To Believe them.
  • To Assent unto them.
• 2. By an immediate voyce, by which he speaketh immediately to our Spirits; so that a man shall never be so perswaded as to have any sure or sound comfort by the Ministery of the Word, be it never so powerful, till there be a work of the Spirit; which having done its work upon us, our understandings are presently enlightned, our de∣sires ravish'd, and our conversations reformed; for sanctified Know∣ledge, holy Affections, and good Actions, are never disjoyned.

The Proper∣ties whereby the joy of Spi∣rit differeth from carnal joy:

• 1. The joy of Spirit is brought forth of sorrow for sin, and for the want of Christ.
• 2. It is the fruit of Righteousness, that is, flowing from Christ, be∣lieved to be made unto us by God, Wisdom, Righteousness, San∣ctification and Redemption.
• 3. It is founded in the holy use of the Word, Sacraments, Prayer, and in the practice of Christian Duties.
• 4. It is so fixed and rooted in the heart that it cannot be removed.
• 5. It is eternal, abiding in the minde, not onely now, but for ever.

The Battel of the Flesh and Spirit:

• 1. The Flesh is puffed up with Ignorance and love of the World; but the Spirit is endued with the Knowledge, Love, and Fear of God.
• 2. The Flesh striveth to follow its own pleasures and wicked affections; but the Spirit giveth it self to this one thing, That it may obey God, and set forth his Glory.
• 3. The Flesh is full of distrust and impatience; but the Spirit humbleth it self under the mighty hand of God, resteth in his Mercy, and fashioneth it self unto his Will.
• 4. The Flesh holdeth us down in these earthly things; but the Spirit lifteth us up into heaven.

The Spirits defensive weapons to fight with the Devil in the combat of the Flesh; viz. Eph. 6.

• 1. The Girdle of Verity; that is, Constancy in the Doctrine and Truth of God.
• 2. We must stand fast, having our loyns girt about with Verity, which is to be grounded in the setled Truth of Gods Word, without in∣constancy.
• 3. We must put on the Breastplate of Righteousness, which is a setled purpose not to displease God in any thing, though never so seeming good in it self.
• 4. We must have our feet shod with the Preparation of the Gospel of peace; which is, a constant resolution to profess the Truth, should it cost us all the world can yield us.
• 5. Above all to take the shield of Faith, which is such a Faith as relieth wholly on God in Christ, with particular application, which will quench the fiery darts of the wicked.
• 6. To take the Helmet of Salvation, which is to stand assured that our Salvation is sealed up unto us; which assurance will enable us to with∣stand all the assaults of the Devil.

The Spirits offensive wea∣pons to fight with the De∣vil in the combat of the Flesh; viz.

• 1. We must get the Sword of the Spirit, which is the Word of God, wherewith our Head and Captain Christ did repel the Devil.
• 2. We must Pray with all maner of Prayer and Suppli∣cation in the Spirit, and watch thereunto with all perseverance.

The maner how we must behave our selves in this combat of the Spi∣rit with the Flesh; viz.

• 1. Kill sin in the very conception, otherwise it will grow from motion to liking, from liking to consent, from consent to action, from action to custom, from custom to hardness of heart, and thence to the heighth of all impiety.
• 2. Be sure to put no confidence in thine own strength.
• 3. Believe not the Devil, though he bring Truth in his mouth.
• 4. Be careful ever to make resistance to it, either by weakning the abi∣lity of sin, by taking away all occasion to sin, and by making a holy Covenant with every Member and Faculty of Soul and Body never to admit it, or else by opposing the contrary vertue to sin.
• 5. That thou be careful never to compare the pain of Resistance with the pleasure of Sin, but rather the gripings of Conscience with the pain of Resistance.
• 6. Thou must be careful to finde out the subtilties, devices and sleights of the Devil, by which he doth assault thee very cunningly.
• 7. When once thou hast given the Devil the foil, the Flesh will be the less able to assault thee, and thou the more able to resist it, but then be sure still to stand well upon thy guard, and keep diligent watch.

The weapons where∣by Satan labors to wound our fervency and faithfulness in the duties of Holi∣ness, and to hinder the entire exercise of the Graces of San∣ctification; viz.

• 1. Prosperity, and freedom from discomforts and misery, thereby to beget in our hearts worldliness and security, the two great and dangerous Consumptions of Spiritual Life; the one makes us insensible of Gods Mercies and our own Happiness; the other, of Gods Judgements and our own Misery.
• 2. By fasteniug upon us unchearfulness and unprofitableness in the means of the preservation of Grace, by making us cold and negligent, or onely formal or cursory in the daily ex∣amination of our Consciences, and in the exercise of holy duties, whereby there ever follows a languishing and decay of the Life of Grace.

• 3. By casting us upon ungodly and prophane company, which hath a se∣cret bewitching power to transform others into their own fashions and conditions, yea to make them sometimes to condemn their former forwardness and zeal in the service of God.
• 4. By putting into our heads some inordinate plot and forecast for prefer∣ment and greatness; and then farewel zeal, farewel Gods children, yea his Service, yea and himself too; for we then think we mis-time our imployment, if we make bold to borrow any from Policy to be∣stow it on Religion.

The Signs whereby the Son of God may be discerned from a childe of the Devil:

• 1. Truly to believe in the Name of the Son of God.
• 2. An hearty desire and earnest endeavor to be clean∣sed of his corruptions.
• 3. The love of a true Christian, because he is a true Christian.

The true Testimony of our Conscience may be discerned thus; viz.

• 1. By the grief of heart for offending God, called Godly Sorrow.
• 2. By a resolute purpose of the heart, and endeavor of the whole man to obey God in all things.
• 3. By savoring the things of the Spirit; that is, by doing the works of the Spirit with joy and alacrity of heart.

The working and property of saving Grace, vouchsafed peculiarly to Gods Children, which doth translate them from the corruption of Na∣ture to a state of supernatural Bles∣sedness, may be thus conceived & understood; viz.

• 1. It seats it self in the heart.
• 2. It is dispersed over all the powers and parts both of Soul and Body, over all the actions and duties whatsoever that are re∣quired of man.
• 3. It softneth and changeth the heart, and purgeth the inmost thoughts.
• 4. It awakes the Conscience, and makes it tender and sensible of the least sin.
• 5. It sanctifieth the Affections, and conforms the Will unto the Will of God.
• 6. It illightens the Understanding with Saving Knowledge.
• 7. It stores the Memory with many good lessons for Comfort, Instruction and Direction.
• 8. It seasoneth the speech with Grace.
• 9. It so rectifies and guides all a mans Actions, that they proceed from Faith, warrantable out of Gods Word, accomplished by good means, and wholly directed to Gods Glory.
• 10. It kindles in us a desire and zeal for the Salvation of the Souls of others, especially of all those that any way depend upon us.

The Signs of the Sanctified, or the Signs whereby all men may certainly know whether they are Sanctified, Re∣generated and shall be saved; viz.

• 1. A Separation of themselves from wicked and prophane men, and a purging themselves from the sins of the Times, 2 Tim. 2.21.
• 2. The Integrity of Soul, sincerity and uprightness in heart in the whole course of Gods Worship, Job 1.8.
• 3. A reverent hearing, and careful practising of Gods Word, and a keeping of his Covenants, Exod. 19.5.
• 4. A Soul-ravishing delight in his Word, with often and fervent Prayer.
• 5. A Love to Gods Children, and a zeal of his Glory.
• 6. A Denial of our selves, and a patient bearing of the Cross with profit and comfort.
• 7. Faithfulness in our Callings, with a just and conscionable deal∣ing in all our actions amongst men.

Reasons that may enforce us to labor for this Sanctifica∣tion; viz.

• 1. It is the Will of God that we should be holy, all impurity being contrary to his Will, 1 Thess. 4.3.
• 2. It is the end of our Vocation and Calling, not to live in filthy lusts and uncleanness, 1 Thess. 4.7.
• 3. It is the end of our Election, Eph. 1.4. we are not elected to live as we list.
• 4. Because hereby we like obedient Children resemble our heavenly Father, who is Holiness it self, 1 Pet. 1.15, 16.
• 5. Without this Holiness we have no part in the New-Birth, Rev. 20.6.
• 6. Without this Holiness we shall never see the Lord, Heb. 12.14.

VIII.

A Doption ariseth from our Union with Christ, and is that whereby they which are justified are accounted of God as his own children; it is annexed to Justification, and thereby all such as are predestinate to be Adopted, receive power to be actually accounted the Sons of God by Christ, Eph. 1.5. from whose Obe∣dience, whereby he stood in subjection to the Law, this Adoption springs. Hence it is that we are freed from under the Law, and have given unto us even the Adoption of Sons. And this alone is that whereby we stand before the Tribunal Seat of God, which also we are to oppose to the Judgement of God, to Hell, Death and Condemnation. In this Grace of Adoption there be two Actions of God; the one is Acceptation, whereby God accepts men for his children; the other is Regeneration, whereby men are born of God, when the Image of God is re∣stored in them in Righteousness and true Holiness. The outward means of Adoption is Baptism; not Baptism alone, but Baptism joyned with Faith: for the Scripture speaking of Baptism, comprehends both the outward and the inward Baptism, which is the inward Baptism of the Spirit, Mat. 3.11. & 1 Pet. 3.21. Now this Adoption gives us Assurance of Salvation; for he that is the Adopted Son of God shall un∣doubtedly be saved, Rom. 3.2. Moses had an higher esteem of this Grace of Adoption, when he chose rather to be the Childe of God, then the Heir of an Earthly Prince, Heb. 11.25. So did David, who though a King, yet regardless of his Royalty, setteth it at nought in regard of the Blessing of Adoption, who other∣wise could never have said, That the Lord, not the Kingdom of Israel, was his Portion, Psal. 16. And so also must we have an high esteem thereof, if we hope to have Heaven thereby.

Two Testimonies of our Adoption, whereby we may know that we are Adopted; viz.

• 1. The Spirit of God dwelling in us, and testifying to our Spirit that we are the children of God.
• 2. Our Spirit, that is, our Conscience sanctified and re∣newed by the Holy Ghost.

Six Notes of our Adoption out of the six Petitions of the Lords-Prayer; viz.

• 1. An earnest and hearty desire in all things to further the glory of God.
• 2. A care and readiness to resign our selves in subjection to God, to be ruled by his Word and Spirit in thought, word and deed.
• 3. A sincere endeavor to do his Will in all things, making conscience of every evil.
• 4. Upright walking in a mans lawful Calling, yet still by Faith re∣lying on Gods Providence.
• 5. Every day to humble a mans self before God for his offences, seeking his favor in Christ.
• 6. A continual Combat between the Flesh and the Spirit, for other∣wise Corruption would prevail over the whole man.

The Be∣nefit the Children of God have by Adoption, viz.

• 1. The Elect childe of God is hereby made a Brother of Christ.
• 2. He is a King, and the Kingdom of Heaven is his Inheritance.
• 3. He is Lord over all the Creatures, except the Angels.
• 4. The holy Angels minister unto him for his good, they guard him and watch about him.
• 5. All things, yea grievous afflictions and sin it self turn to his good, though in its own nature it be never so hurtful.
• 6. Being thus Adopted, he may look for comfort at Gods hand, an∣swerable to the measure of his afflictions, as God hath promised.
• 7. God will provide all things necessary for the Souls and Bodies of his Adopted ones, Mat. 6.26. So that they who drown themselves in worldly cares, distrusting the Providence of God, live like fatherless children.
• 8. In that we are children, we have liberty to come into the presence of God, and to pray unto him, Eph. 3.12.
• 9. Nothing shall hurt them that are the children of God, Psal. 91.13.
• 10. God will bear with the infirmities and frailties of them that be his children, if there be in them a care to please him, with a purpose of not sinning, Mal. 3.17. Let not any man hence sin, 'cause Grace doth abound.

Duties from A∣doption; viz.

• 1. If ye be the children of God, then walk worthy your Profession and Calling; for if we live according to the lusts of our flesh, as the men of the world do, whatsoever we profess, we are in truth the children of the Devil, Joh. 8.44. & 1 Joh. 3.
• 2. We must use every day to bring our selves into the presence of God, and we must do all things as in his sight and presence, presenting our selves unto him as Instruments of his Glory in doing of his Will. This is the honor the childe of God owes unto him, Mal. 1.6.
• 3. Our care must be, according to the measure of Grace, to resemble Christ in all good Vertues and holy Conversation; for he is our eldest Brother, and therefore we should be like unto him, 1 Joh. 3.2, 3.
• 4. We must have a desire and love to the Word of God, that we may grow thereby in Knowledge, Grace, &c. This is the food whereby God feeds his children, 1 Pet. 2.2.
• 5. When we are under the Rod of Correction (for God corrects all his children) we must resign our selves to the will and good pleasure of God. This is childe-like obedience, and herewith God is well pleased.

IX.

REgeneration is a renewing and repairing of the decayed estates of our Souls; or an Act of the Holy Ghost in Gods Elect, whereby they are entred into a constant and faithful exercise of a godly life. No general Preventing Grace in us which we have in our own power to use or refuse, but the special Grace of the Spirit onely worketh in us Conversion, the want whereof causeth in us our con∣tinuance in sin, for it is God alone who worketh in us both to will and to do; yet there is not one Effect ascribed to the Holy Ghost, another to mans Will, but the same to both; unto the Holy Ghost, the Principal Cause, unto Mans Will as a Se∣condary and Instrumental Cause. Like that vertue proceeding from that Art in the Artificers minde, which guides the Instrument to frame this or that, the which without it could not be done; which invisible passage or secret influence we see not otherwise then in the Effect: or like the vertue that directs the Arrow just to such a Mark, so far and no farther. Such is the Secret Vertue, Divine Power, and inexpressible

Efficacy of Christ, that works by his Spirit on the hearts of the Regenerate, being made New Creatures, 2 Cor. 5.17. The will and ability to do a work pleasing and acceptable to God, is no mo••e in the unregenerates power then their Creation.

Now by our Regeneration we are assured of our Justification, not as by the cause of the Effect, but as by the effect of the Cause; and though Regeneration be not per∣fect in this life, yet if it be indeed begun, it sufficeth for the confirmation and proving of the Truth of our Faith. And though the Faithful fail in the measure of those Graces they have, yet is it not such as can justly impeach the Truth of Grace: It is true though it may be weak, and their Sanctification is sound though imperfect; the Perfecting is not a work so powerful as the Beginning of it, for the very New-Birth and first act of Conversion is the most powerful work of Gods Spirit: for then a Sinner is anew created, of nothing (in regard of Spiritual Being) he is made something; of a man dead in sin, he is quickned and hath Spiritual life put into him. As a Childe born of a Woman hath all the parts of Soul and Body; so he that is born again of God hath all the parts of a New-man. All the Faithful have all such Graces as are absolutely necessary to Salvation, actually wrought in them; no Saint wanteth any Grace that may hinder his Salvation, though he should instantly dye: the perfection of Sanctification is but the highest degree of that which was begun before; and without Regeneration there is no attaining to this perfection: Except a man be born again by Water and the Spirit, he cannot enter into the Kingdom of Heaven, Joh. 3.5. Hereby a man of a limb of the Devil is made a member of Christ, and of a childe of Satan the childe of God.

Now the work of Regeneration in man, is a proper and immediate work of the Godhead; for to regenerate is to create, and man in that he is regenerated, is created again: Nothing then can actively regenerate but God, though Sacraments are said to regenerate as Moral Instruments, because when they are rightly used, God himself confers Grace by them. We receive not new and Spiritual life from the Son, but by the means of his Flesh, apprehended by our Faith; yet the power and efficacy of quickning or reviving is not in the Flesh, as in a proper subject, but in the Godhead. And we are not in this Regeneration perfectly sanctified, but onely in part, not perfectly till death: whence it is that a regenerate man, restored by Grace, is not by his Regeneration enabled to fulfil the Law perfectly; yet of a meer natural man is made a new man, in regard of Gods Image restored and re∣newed by Christ, Eph. 4.24. This is the restoring of that new quality of Righte∣ousness and Holiness lost in Adam; which is as it were a new Soul, for in a rege∣nerate man there is a Body-Soul, and besides the Spirit, which is the Grace of San∣ctification opposed to Flesh and Corruption of Nature, Rom. 8.10. This is as it were the Soul of a Soul renewed, without which we cannot see the Kingdom of God, Joh. 3.5. And lastly, he that is indeed regenerate, hath this priviledge, That the Corruption of Nature is no part of him, neither doth it belong to his person, in respect of Divine Imputation, Rom. 7.17.

In the work of our Rege∣neration these three Graces be required; viz.

• 1. The Preventing Grace; which is, when God of his Mercy sets and imprints in the Minde a new light, in the Will a new quality or inclination, in the Heart new affections.
• 2. The Working Grace; which is, when God gives to the Will the act of well-willing, namely, the will to Believe, the will to Re∣pent, the will to Obey God in his Word.
• 3. The Co-working Grace, when God giveth the Deed to the Will; that is, the exercise and practice of Faith and Repentance: The first of these gives the power of doing good; the second, the Will; the third, the Deed: and all three together make up the work of Regeneration.

The Re∣gerate man can∣not do the evil he would for these Reasons; viz.

• 1. Because he cannot commit sin at what time soever he would, 1 Joh. 3.9. Thus was it with Joseph, when he was assaulted by Potiphars wife to Adultery; and with Lot, when his righteous Soul was so vexed with the abominations of the Sodomites.
• 2. Because the man regenerate can∣not sin in that maner he would, whereof there be two Rea∣sons; viz.
  • 1. He cannot sin with full consent of Will, or with all his heart, because the Will so far forth as it is rege∣nerate, resisteth and dreweth back: It is a Rule, That sin doth not reign in the Regenerate: for how much Grace is wrought in the Minde, Will and Af∣fections so much is abated proportionably of the strength of the Flesh.
  • 2. Though he fall into any sin, yet he doth not lie long in it, but speedily recovers himself, by reason of Grace in his heart.

Two contrary Grounds or Be∣ginnings of acti∣ons in man after his Regeneration:

• 1. Natural Corruption of the Minde, Will and Affections, to that which is against the Law, called the Flesh.
• 2. A created Quality of Holiness wrought in the said faculties by the Holy Ghost, called the Spirit: These two are not se∣vered, but joyned and mingled together in all the faculties of the Soul.

Why the Wills of the Regene∣rate are enclined not onely to good, but to evil also; viz.

• 1. In this life the renewing of our Nature is not perfect, neither as concerning our knowledge of God, or our inclinations to obey him, Rom. 7.18.
• 2. The Regenerate be not always ruled by the Spirit, but sometimes are for a time as it were left to themselves, as if they were for∣saken of God, either for to try, or to chastise, or to humble them, but yet are called to Repentance that they perish not, Isa. 63.17. for as the beginning, so the continuance of our Con∣version dependeth on God.

The work of our Re∣generation is distinctly attributed in Scripture to each person in the Trinity; To the Father, 1 Pet. 1.3. To the Son, Jam. 1.18. To the Holy Ghost, Joh. 3.5. It is also attributed to the Ministery of the Word; As thus:

• 1. The Father, as it were, the Beginner of this work; of his own will begat he us; for this end he sent his Son into the world.
• 2. The Son put in execution the Will of his Father, Joh. 6.13. he took flesh upon him, that we might be of his flesh, being born anew: Christ is not onely the Author, but the Matter also of our New-Birth; the new Spiritual Being which the Saints have, encreaseth with the encrease of God, Col. 2.19. Eph. 1.3. This cometh to pass by his Incarnation, Zech. 13.1. Joh. 1.16.
• 3. The Spirit applieth unto us the vertue and efficacy of Christs slesh, Joh. 6.63.
• 4. The Word, and the Ministery of the Word, are as in∣struments which the Lord is pleased to use in this blessed work, Jam. 1.18.

The Difference betwixt Regene∣ration and Crea∣tion; viz.

• 1. In our Creation Christ was onely a Worker; but he is the very Matter of our Regeneration, we are of his Flesh, Eph. 5.30.
• 2. The Relation that then was betwixt Christ and Man, was Creator and Creature; but here the Relation is Head and Body, We are members of his Body, Eph. 5.3. so that the Bond is now much nearer.
• 3. The Being which then we had was from Adam; but the

• Being which now we have is from Christ, being flesh of his flesh, Eph. 5.30.
• 4. That Being was but Natural, this is Spiritual; for, that which is born of the Spirit is Spirit, Joh. 3.6.
• 5. Man might then wholly fall from that estate wherein he was, as indeed he did, and yet Christ remain as he was: Now it cannot be so, for the Saints fall not totally and finally. O the Riches of Gods Mercy, who might justly have left fain Man as he did the evil Angels!

The Difference between one and the same work in the Regenerate and Un∣regenerate, being sin in the one not in the other, and that for these Rea∣sons; viz.

• 1. Because the Regenerate are reconciled to God, the Unregenerate are not.
• 2. The Regenerate work to the Glory of God, the other quite contrary.
• 3. In both of them the work is imperfect, but the one is covered by Christs Righteousness, the other not.
• 4. The work of the godly is joyned with a beginning of Obedience, but the work of the ungodly with Sin reigning.

Of Regene∣ration or the New-Birth there be four degrees; viz.

• 1. The birth of a pure and holy Minde, hating Sin and loving the Law, Rom. 7.16.
• 2. A stirring and moving in holy Duties, which is a ceasing to do evil and a learning to do well, doing the Duties of Piety towards God, and of Love towards Man, Psal. 34.12.
• 3. An earnest desire of Food, whereby this new life may be main∣tained, 1 Pet. 2.2.
• 4. A growing up towards mans estate in Knowledge and Holiness, 2 Pet. 3.18.

The purifying of the Heart in the Regenerate is by a twofold action of the Holy Ghost:

• 1. By creating in the Minde a Saving Faith, which unites a man unto Christ, and as a hand applieth Christs Purity, that is, his Obedience, to the Heart, Acts 15.9.
• 2. When a man is in Christ, the Holy Ghost purgeth and puri∣fieth the Heart inwardly, by mortifying all the Corruptions in the Minde, Will and Affections, and by putting into it in∣ward Holiness, whereby the Image of Christ is renewed, Joh. 15.2.

We may know whether our selves be Rege∣nerated by the signs thereof, or these fruits of the Spirit:

• 1. A true touch of Conscience for our sins, both Original and Actual.
• 2. A godly sorrow and grief of Heart for offending and displeasing God by our Transgressions.
• 3. An earnest desire, or true Spiritual hunger and thirst after Christ and his Righteousness, testified by our constant and diligent use of those means, the Word, Prayer and Sacraments, wherein God gives Grace and assurance of Mercy.
• 4. An unfeigned turning unto God from all sin by new Obedience, having a constant purpose of heart not to sin, and a godly deavor in life to please God in all things.

X.

COnversion is a change or mutation of a corrupt Minde, Life and Will, into a good, stirred up by the Holy Ghost through the Preaching of the Gospel in the Chosen; on which ensue Good Works, or a life directed according to all the Commandments of God. This Conversion of a sinner, is not the change of the Substance of a man, or of the Faculties of the Soul, but a renewing and restoring

of that Purity and Holiness which was lost by Mans Fall, with the abolishment of that Natural Corruption that is in all the powers of the Soul. This is the work of God, and of him alone, who doth it not first in one part then in another; but the work, both for the beginning, continuance and accomplishment, is in the whole man, and in every part at once, specially in the Minde, Conscience, Will and Affe∣ctions: yet this Conversion is not wrought all at one instant, but in continuance of time, and that by certain measures and degrees, though in the very first act and de∣gree of Conversion, the sinner is both justified, adopted and incorporated into the Mystical Body of Christ. Now we must know, That man willeth not his own Conversion of himself by Nature, either in whole or in part, but by Grace wholly and alone; because of the want of that Original Righteousness which was in man by Creation, as also now by reason of his proneness and inclination to that which is evil, and to nothing that is truly good, Gen. 8.21. Rom. 8.7. for all Natural Free∣will of man in things Spiritual, is directly excluded, Phil. 2.13. yet mans Will hath a work in doing that which is good, not by Nature, but by Grace: for when God gives man power to will good things, then he can will them; and when he giveth him a power to do good, then he can do good, and he doth it; for though there be not in mans Conversion a Natural co-operation of his Will with Gods Spirit, yet is there a Supernatural co-operation by Grace, enabling man when he is to be con∣verted, to will his Conversion, 1 Cor. 15.10. Thus we see that man willeth his Conversion in the act thereof, but yet it is God that worketh that will in him, it is not of himself, as the blasphemous Idolaters affirm: which here offering it self to our consideration, may not be thought any great digression to speak a word or two thereof.

This liberty of the Will, is a Power, Right or Ability proper unto a reasonable Nature, to will any thing, to chuse or refuse any object, represented unto it by the Understanding, and to move it self by her own proper motion, without any con∣straint or violent compulsion from any external cause. Free-will before the Fall was a fitness or aptitude in man to chuse good or evil; after the Fall, in man unre∣generate a proneness onely to chuse evil; in the Regenerate a mixt aptitude partly to do good partly evil; in the Glorified to will good onely. Now the state of the prin∣cipal Question about Free-will, is this, Whether as man averted himself from God and corrupted himself, so on the other side he be able of his own strength to return to God and to receive Grace offered by God, and to amend himself: And further, Whether the Will of man be the first and principal Cause why some are converted, others persist in their sins, as well of the converted as not converted, others are more, others less good or evil, some after one maner, some after another doing good or evil. Now the erroneous Adversaries to this Question answer it thus, That so much Grace is both given of God, and left by Nature to all men, that they are able to return unto God and obey him; Neither that we ought to seek any other cause before or above mans Will, for which others receive or retain, others refuse or cast away Divine Succor and Aid in a voiding Sin, and do after this or that maner order and institute their Counsels and Actions.

Contrary to this Opinion do we learn out of the Sacred Scripture, That al∣though by Nature so much of God and his Will be known to all, as may suffice for taking away all excuse from them of sin; and although it be manifest, That many Works morally good may be done even of the Unregenerate, and the Will doth freely in them make choyce either of good or evil, yet no work pleasing to God can be undertaken or performed by any man, without Regeneration, and the especial Grace of the Holy Spirit; Neither can more or less good be in any mans Counsels or Actions, then God of his free and purposed goodness doth cause in them; Neither any other way can the Will of any Creature be inclined, then whi∣ther it shall seem good to the Eternal and good Counsel of God: and yet all the actions of the created Will are wrought freely, whether they be good or bad. Now Free-will to outward good actions, without an inward Faith and Obedience,

is not Free-will to good, for outward actions good in themselves, are made evil by want of inward Faith and Obedience, which is onely in the Regenerate; whose Wills are not taken away, but corrected, as which before would onely that which is evil, will now that which is good, Eph. 2.10. which being inclined, moved and governed by Gods Spirit, will themselves of their own accord, and are able to work do well and work well; that is, because God worketh good things not onely in them, but also by them, as joynt-workers with him, Phil. 1.6. and in them both the will and the deed even of his good pleasure, Phil. 2.13.

To do any thing with free arbitrement and will, is to do any thing upon a fore∣deliberation according to the Will of God, sometimes simply, and sometimes in some respect onely; yea, and against it also sometimes in some respect, but never simply against it: for the liberty of working is not taken away in any creature, when God is said so to rule and bend their Wills, that they be not inclined any other way then whither God will have them inclined, either simply or in some sort. And there is no such will of free working, as excludeth all action and work∣ing of the first Cause, guiding, inviting and bending the Creatures Wills whither it self listeth. The Wills of Angels and Men are so the causers of their actions, that nevertheless they are carried by the Secret Counsel of God, and his Power and Efficacy, which is every where present, to the chusing or refusing of any object; and that immediately by God, or mediately by Instruments, some good, some bad, as it seemeth good unto God to use; so that it is impossible for them to do any thing beside the Eternal Decree and Counsel of God: therefore God is said to be absolutely, perfectly, and simply his own, and at his own Will, but man onely vo∣luntary and free in some respects.

The Will is able notwithstanding not onely to withstand God moving it, but also of its own proper motion to assent and obey him, it self exercising and moving her own actions; and yet this is to be understood of the actions of the Will, not of the new Qualities or Inclinations which it hath to obey God: for these the Will receiveth not by her own operation, but by the working of the Holy Ghost: And the Will of man withstanding the Revealed Will of God, is yet guided by his Se∣cret Will, and therefore resisting doth not resist; for the Secret Decrees of Gods Will and Providence are ever ratified and performed in those, even in those who most of all withstand Gods Commandments. Neither yet are there contrary Wills in God, for nothing is found in his Secret Purposes, which disagreeth with his Na∣ture revealed in his Word; and God openeth unto us in his Law what he approveth and liketh, and what agreeth with his Nature, and the order of his Minde: but he doth not promise or reveal how much Grace he will or purposeth to give to every one to obey his Commandments. And though God be chiefly the Mover of wicked Wills, yet is he not the Mover of the Wickedness of the Wills; for they disagree from the Law, not as they are any way ordained by the Will of God, but as they are done by Men or Devils, by reason of this defect, that either they do not know the Will of God when they do them, or are not moved by the sight or knowledge thereof to do it; that is, they do it not to that end that they may obey God who will so have it. For this Reason God cannot be the Author of the wickedness of the Will: Besides, though now since the Corruption of our Nature by the Fall we have not Free-will to convert our selves, nor to turn unto God of our selves with∣out the operation of his holy Spirit, yet our inclinations bent by his Spirit, the Will works freely, though God works by it as an Instrument, otherwise the Will were idle, which cannot be.

And albeit God was able to have wrought what he would without the Will, yet because he will work by the Will, the working of the Will is not in vain; nor can God hence be said to will the actions of sinners, as they are sins; but he wills them as they are Punishments of sins, and the execution of his just Judgement. And we must know, That what liberty of Will we have to do good or to will it, is onely but in part, viz. as we are regenerated by his holy Spirit; but not in whole and full,

neither in that degree in which before the Fall we had it, and shall have in the life to come. And although the Unregenerate are able to will onely those things which are evil; yet they will them without constraint, even by their own proper and in∣ward motion, and therefore freely: but the will and ability to do good Works is no more in their power, then the Creation: for the liberty which is in man now after the Fall, and not yet regenerated and recovered, is the very bondage of sin: yet God had made man such a one as was able to perform that Obedience which he requireth of him. Wherefore man by his own fault and folly losing, and of his own accord casting away this ability, God nevertheless hath not therefore lost his Right to require Obedience from him.

Six things con∣cur to consti∣tute and make the liberty of the will; viz.

• 1. An Object, whether it be any end proposed, which still is con∣sidered as good, or the means whereby the end is attained.
• 2. The Minde knowing and understanding the Object.
• 3. The Will alike and equally apt to chuse and refuse the Object represented unto it.
• 4. The Will doing one of the two upon former deliberation.
• 5. The Will doing it of her self, or having the cause and beginning of her motion, internal; this is to do by her own proper motion.
• 6. Not being constrained by any external Agent.

This Faculty or Power of the Soul is called Free, in respect of the will, for these Reasons; viz.

• 1. The Will doth of her own accord follow the judgement of the Minde and Understanding.
• 2. Because it is by Nature equally fit to receive or refuse.
• 3. Because it moveth her self by its own proper motion.
• 4. In this Election or Rejection it suffereth no impediment or constraint of any external Agent.

There are four degrees of Free-will in Man, w^ch are distin∣guished ac∣cording to the diverse states and conditions of mans na∣ture; viz.

• 1. In Man not fain, before sin, when man had perfect liberty to con∣tinue good or to fall; and though most free, yet not so strong but he might fall, God not assisting him: which denial of Gods Grace was no cruelty, but a way to greater Mercy; nor any compulsion to make man fall, for he had Free-will to stand.
• 2. After the Fall, in man not Regenerate, in which state it is a prone∣ness in man to chuse onely evil; which evil necessity came from man voluntarily, and by his own will.
• 3. In Man Regenerated in this life, wherein the Will useth her liberty not onely to do evil, as when the work is not done according to Gods Commandment, but partly to do evil, partly to do well, as when it does it as God hath commanded, his Spirit working by the will, giving him power to will what he commandeth and approveth.
• 4. In Man perfectly Regenerated after his Glorification; in this state the will shall be onely free to chuse good, and not to chuse evil; and this liberty is greater then the first before his Fall, because this ex∣cludeth all possibility of falling, the other did not.

The disterence between the liberty of Gods will and ours; viz.

• 1. God knoweth all things, of himself, perfectly and perpetually; but the Creatures know neither of themselves, neither all things, neither the same at all times, but at such or such a time, and onely so much as is revealed unto them.
• 2. In the VVill; the will of God is governed or moved, or depend∣ing of no other Cause but it self, our wills are depending of him.
• 3. In the Understanding and the VVill: God determined all things which he will from everlasting, and wills them unchangeable; we determine what we will in time, and many times change from that which we first determine.

In the Will are two things common both to Angels and Men with God; viz.

• 1. To do things upon deliberation and advice.
• 2. To will without coaction those things which they have con∣sidered and thought of; that is, their will being by Nature fit to will the contrary, or diverse from that which it doth will, or also to defer and forbear the action, doth encline to the other part of its own accord.

The use of the doctrine concerning the diversi∣ties of li∣berty of the will in God and in Man, and of the diverse de∣grees of the liberty of Mans Will; viz.

• 1. That this glory may be given to God, That he alone is the most free Agent, whose liberty and wisdom dependeth on no other.
• 2. That we remember That they who wittingly and willingly sin, or have cast themselves into a necessity of sinning, are not at all ex∣cused; and so not God, but their own wills declining of their own accord from Gods Commandments, to be the true and onely Cause of all their sins.
• 3. That we may know God alone to be of himself and unchangeably good, and the Fountain of Goodness; but no creature to have more then God works and keeps in him.
• 4. That remembring what we are faln from, we may deplore our un∣thankfulness, and magnifie Gods Mercy in restoring us.
• 5. That knowing the naughtiness of our disposition, if God leave us to our selves, we may be humbled in his sight, and crave his Assistance.
• 6. That knowing the liberty into which the Son of God restoreth us, we may the more desire his Benefits, and be thankful unto him for them.
• 7. That knowing we alone are severed from them that perish, we be not lifted up with a any conceit of worthiness in our selves, but mag∣nifie the free Bounty of God to us more then others.
• 8. That acknowledging the weakness and corruption that still remain in the Regenerate, we may seek for Justification in Christ alone.
• 9. That knowing of our selves we are not able to withstand Tempta∣tions, we may ardently and daily desire to be preserved and guided by God.
• 10. That understanding we are not preserved against our wills but with our wills, we may wrestle with Temptations, and endeavor to make our Calling and Election sure, having received the Grace of Con∣version: whereof we now again proceed in a word or two.

Conver∣sion is twofold;

• 1. Passive, which is an action of God, whereby he converteth man be∣ing as yet unconverted: In this Man is but a subject to receive the im∣pression of Grace, and no Agent at all: for in the creating, setting and imprinting of Righteousness in the heart, and Holiness in the in∣ward man, Will can do nothing.
• 2. Active, which is an action whereby man being once turned of God, turns himself, in all his thoughts, words and actions. This Conver∣sion is onely of Grace; for Grace is the Principal Agent, and Will but the Instrument of Grace; for being first turned by grace, we can then move and turn our selves: And thus there is a co-operation of Mans Will with Gods Grace. He that made thee without thee, will not save thee without thee.

In the Con∣version of a Sinner there be three works viz.

• 1. The Holy Ghost; who is the principal Agent enlightning the Minde with true knowledge, softning the Heart, and changing the Will from evil to good.
• 2. The VVord; which is the Instrument of the Holy Ghost: for now he worketh not by Revelation or special instinct, but ordina∣rily in and by the VVord.
• 3. Mans VVill; which though by Nature be evil, and dead unto Grace, yet being renewed by the Holy Ghost, in the very first act of Conversion moveth and striveth to be turned. It is not like wax, onely passive, but as fire, so soon as it is fire, doth burn; and so soon as it burneth, it is fire: So the VVill, though by Nature it move not, yet being renewed by Grace, it moveth; and so soon as it moveth, it is renewed.

There is a fivefold Grace be∣stowed in the true Conversion of a sinner; viz.

• 1. Preventing Grace, whereby God inspireth into the Minde of the sinner that is to be converted, good thoughts, a good purpose, and a desire of supernatural Grace.
• 2. Preparing Grace, whereby it is given us to consent unto God offering Grace, or whereby the Minde and VVill are prepared, that they may yield Assent and Obedience to the Holy Spirit.
• 3. VVorking Grace, whereby we are delivered from the Dominion of Sin, and are renewed in Minde, VVill and Affections, having received power to obey God.
• 4. Co-working Grace, whereby God conferreth and perfecteth the Grace of Renewing, being received: And without this Grace fol∣lowing, the first is unprofitable.
• 5. Persevering Grace, whereby after that we have received the Grace of Renovation, we do also receive a will to persevere and continue constantly in that good which we can do, even by this gift of Per∣severance.

The Object of Conversion is

• 1. Sin or Disobedience, from whence we are converted.
• 2. Righteousness or New-Obedience, whereunto we are con∣verted.

The subject or matter of con∣version; viz.

• 1. In the Minde and Understanding a right judgement concerning God, his VVill and VVorks.
• 2. In the VVill an earnest and ready desire, purposing to obey God in all his Commandments.
• 3. A good and reformed Affection.

Mans Conversi∣on consists of these two parts; viz.

• 1. In mortifying the Old Man; that is, to be truly and heartily sorry that thou hast offended God by thy sins, and daily more and more to hate and eschew them.
• 2. By quickning the New Man; that is, to live to God through Christ, and an earnest and ready desire to order thy life ac∣cording to Gods will, and to do all good works.

The Causes of Conver∣sion; viz.

• 1. The Principal Efficient Cause of Conversion is the Holy Ghost.
• 2. The Instrumental Causes or Means are first the Law, then the Gospel; the next Instrumental Cause is Faith.
• 3. The Furthering Causes, are the Cross and Chastisements; as also Pu∣nishments, Benefits, Acts of Providence, and Examples of others.
• 4. The Formal Cause is the Conversion it self, and the Properties thereof.
• 5. The chief Final Cause is Gods Glory; the next and subordinate end is our own good, and the Conversion of others. When thou art con∣verted, confirm thy Brethren.

How the true Conversion of the godly differs from the false Repen∣tance of the wic∣ked:

• 1. In their Grief; the wicked are grieved onely for the punish∣ment ensuing, not for that they offend and displease God; the godly are specially grieved that God is offended.
• 2. In the Cause; the wicked repent by reason of a despair and distrust, so that they more and more offend God; but the godly repent by reason of Faith, and a confidence they have of the Grace of God, and Reconciliation in the Mediator.
• 3. In the Effect; for in the wicked New-Obedience doth not follow Repentance, which always accompanieth the Repen∣tance of the godly: so that the Repentance of the wicked is no true, no sound, no saving Repentance.

The former part of Conversion is called Mortifica∣tion, and that for these Reasons; viz.

• 1. Because as dead men cannot shew forth the actions of one that is living; so our Nature, the Corruption thereof being abolished, doth no more in such sort shew forth, or exercise her evil actions: For Mortification is, by the grace and ope∣ration of the Spirit, a decay and perishing of the deeds of the flesh, which are evil Actions and carnal Affections.
• 2. Because Mortification is not wrought without grief and la∣menting; and for this cause Mortification is called a Cruci∣fying, consisting in the subduing by a holy Discipline our in∣ordinate lusts which rebel against God, and in a patient bear∣ing of the Cross of Christ.

The latter part of Conversion is called Quickning; viz.

• 1. Because as a living man doth the actions of one that is living; so Quickning is a kindling of new Faculties and Qualities in us.
• 2. In respect of that joy which the converted have in God, which indeed is such as words are not able to express, nor any heart conceive, but his who hath it.

Quickning comprehend∣eth those things which are contrary to Mortifica∣tion:

• 1. A Knowledge of Gods Mercy, and the applying thereof in Christ.
• 2. A Joyfulness thence arising, for that God is pleased, and New-Obedience is begun.
• 3. An ardent or earnest endeavor or purpose to sin no more, arising from Thankfulness, and because we rejoyce that we have God appeased or pacified towards us; a desire also of Righteousness, and of retaining Gods love and favor, being now converted from sin: which next comes to be spoken of.

XI.

SIN in its proper nature is an Anomy, that is, a want of Conformity to the Law of God. The nature of sin lies not in the action, but in the maner of doing the action; and sin properly is nothing formally subsisting or existing, for then God should be the Author of it, but it is an Ataxy or Absence of goodness in the thing that subsisteth; whereupon it is truly said in Schools, In peccato nihil positivum, whatsoever a man doth whereof he is not certainly perswaded in judgement and conscience out of Gods Word, that it may be done, is sin. Original Sin is the Cor∣ruption of the whole man, and chiefly of the Soul of man, and is not onely an ab∣sence of goodness, but also a real presence of an evil property and disposition; and this infection of Nature doth remain, yea in them that are Regenerated. For the Principle of Flesh that is in holy men may sometimes prevail mightily upon them, yea so as to make them do as evil actions as the worst of men; for this is a true Rule, A man that excelleth in Grace, may sometimes excel in ill-doing; but he allows not himself therein, nor is it properly he that does it, but sin that dwelleth

in him; as the good that evil men do, it cannot be said that they do it, Gods Spirit may be there to help them to do much, but the Spirit dwelleth not there, so a man may do good and not be good.

On the other side, things though commanded, yet in the unregenerate become sins; it is sin when a wicked man giveth Alms, because it proceeds not from Faith and Love; yet the Moral actions of the unregenerate are not to be omitted by us, because in them they are sin, but we must avoid the sin, and perform the action; avoid not the works of Hypocrites, but the hypocrisie of their works. Thus is sin the Corruption of a Nature created good of God, but not any Creature, made of God in man; for it is onely an accidental Quality or natural Property of man cor∣rupted, but no substantial Property, nor of the nature of man simply as he was first created. Solomon hath drawn the picture of Sin to the life in the Description of an Harlot; the Fawns, Flatters, Pleases, Delights, but in the end Destroys; it speaks to us in Joabs language to Amasa, 2 Sam. 20.10. and his kisses are as mortal; or in Jaels language to Sisera, Judg. 4.18. & 5.26, 27. but the Butter in the lordly Dish will not balsum the wound it gives. All sin is like the painted Harlot, or the beauti∣ful forbidden Fruit; he that sucks the Honey-comb of sin, sucks the Poison of Asps; it is a golden Hook baited with all the Glory of the World. All sin is foul, filthy, unclean, infectious, contagious, and loathsom in the sight of God, Levit. 18.24. Ezek. 20.18. Matth 15.19, 20. Jam. 1.21. Zeph. 3.1. Rev. 21.27. It is compared to an unclean cloth, Isa. 64.6. to the Blood of pollution, Ezek. 16.6. Levit. 15.19. It polluteth and prophaneth the actions of greatest Devotion in the Service of God, Hag. 2.13. It defileth the Land and places where sinners are conversant, Lev. 18.24, 25. And as the Dropsie man, the more he drinks the dryer he is, and the more he still desires to drink: So a sinner, the more he sins the apter he is to sin, and the more desirous to keep still in a course of wickedness. Custom in sinning breeds hardness of heart, Hardness of heart brings Impenitency, and Impenitency, Condemnation; that men of years living in the Church are not simply condemned for their particu∣lar sins, but their continuance and residence in them; and though every sin be mor∣tal, yet are not all equally mortal, but some more, some less; nor do sins com∣mitted utterly take away Grace, but rather sometimes do make it the more to shine and shew it self. Thus can God turn every thing to the best to those that are his, yea so as we may say we gained by Adams Fall: whence descended unto us that Original Sin, which the Papists say is not Sin properly so called, but onely because this Original Corruption in all men at their conception is an occasion or cause of Sin, but as for the Sin it self which was in this corruption of Nature, they say it was taken away by Christ, Rom. 5.18. And herein the Anabaptists agree with the Papists, for they also hold that Original Sin was taken away by Christ; yet David, as righteous man as any Anabaptist or Papist, confessed that he was conceived in sin, and born in iniquity, Psal. 51.5. For Christ taketh not Sin away but as he saveth, viz. from all such as truly believe in him, to whom it is no more imputed: Nor is God (as some blasphemously imagine) the Author of Adams Fall; for the unchangeable Decree and Will of God, takes not away the liberty of mans Will or of Second Causes, but onely enclineth and ordereth the same, as the first and highest Cause: So that Gods Decree went before Adams Fall onely as an Antecedent, not as a Cause thereof; and though Adam fell not without Gods general permissive Will, yet without his special approving Will; and he having full power and liberty to stand, God can no way be said to be the Author of his Fall, nor consequently of Sin. And now when man is punished for Sin, other Creatures suffer with him, though had not man faln it had been otherwise; but now as Instruments of evil man oftentimes doth horribly abuse them, to the dishonor of the Creator; therefore do the Crea∣tures groan, as weary of wicked men: and yet to this ungrateful Creature (Man) doth the Goodness and Mercy of God appear infinite like himself, in that the Air doth still yield man breath and not poyson him; in that the Water so variously ac∣commodates him, and not drowns him; that the Fire comforts, and not con∣sumes

him; that the Earth bears and sustains him, and not through drought prove barren, parch up, and cleave asunder to swallow him; that his Food doth nourish and not choak him; that Death doth spare and not strike; yea, that Hell is con∣quered for him. O the depth, the depth, the depth of the Goodness of God to this faln, restored, yet ungrateful Creature Man! yea, there had not been any such thing at all as Death, had not man disobeyed, for God made not Death in the be∣ginning, nor should it have been, except of our selves: for it ensued on the volun∣tary Sin of man, God forcibly inflicting it, as a most just Punishment, and the pre∣sent Punishments of this life, are but the beginning of Everlasting, because they are not sufficient here to satisfie Gods Justice; and though God doth not so punish the sins of the godly, yet is not his Justice impeached thereby, because he punished them in Christ with a punishment Temporal, yet equivalent to Everlasting; which equa∣bility doth the Gospel adde unto the rigor and severity of the Law. Now the Judgements of God are not onely Punishments to the Sufferers and Offenders, but also Documents and Instructions to all others that behold them, know them, and hear them; they are as Sermons to Repentance, for this very end and purpose he worketh them, and therefore they must be Instructions to us, to avoid the occasion of them, which is Sin.

The Sin against the Holy Ghost, is, when any after that he hath by the Holy Ghost been lightned with the knowledge of the Truth of the Gospel, doth stand against that Truth, not for fear, or through infirmity, but on wilful Malice; for this Sin is a spightful resistance of the Gospel against the knowledge and light of Conscience, after the Spirit hath perswaded the heart of the Truth and Benefit thereof; and when a man sinneth out of malice and spight against God himself and Christ Jesus: which is not every sin of Presumption, or against Knowledge and Conscience; but such a kinde of presumptuous Offence, in which true Religion is renounced; and that of set purpose and resolved malice against the very Majesty of God himself, and Christ, Heb. 10.29. This Sin against the Holy Ghost is said to be unpardonable, not that it exceedeth or surmounteth the greatness of the Merit of Christ, but be∣cause he that commits it is punished with a final Blindeness, and without Repentance there is granted no Remission of Sins; neither is it unpardonable because it is greater then Gods Mercy, or as Cain thought, Greater then can be pardoned, Gen. 4.13. but because the heart of him who committeth it is uncapable of Mercy: As if a ventless Vessel be cast into the Sea, it cannot take in one drop of water, not because there is not water enough in the Sea to fill it, but because it had never a vent to receive water.

In every Sin these four things are to be consi∣dered; viz.

• 1. The Fault, whereby God is offended in the Action, which is the Root of all the rest.
• 2. The Guilt, whereby the Conscience is bound over unto Punish∣ment.
• 3. The Punishment it self, which is eternal Death, the wages of Sin.
• 4. A certain Stain or Blot, which it imprints and leaves in the offender.

The Seat of Sin in man is threefold, viz.

• 1. Reason: whereof
  • Some are of Knowledge.
  • Others of Ignorance.
• 2. The Will: whereof
  • Some are from the Will immediately.
  • Others are somewhat beside the Will.
  • Some are mixed, partly with the Will, partly against it.
• 3. Affection: whereof
  • Some are of Infirmity.
  • Others of Presumption,

In respect of the Law, Sin is two∣fold; viz.

• 1. Of Commission; but if we carry a constant purpose not to sin, and endeavor to resist all Temptations, our Concupiscence will not be imputed to us.
• 2. Of Omission, which obliges us to Punishment as much as Sin of Commission.

Again, Sins are either

• 1. Immediately against God, as all the Breaches of the First Table.
• 2. Against Man, as those against the Second, 1 Sam. 2.25. Matth. 28.

Sin may admit of Aggravations seven ways; viz.

• 1. By the object or person sinning.
• 2. By the object or party which is offended.
• 3. By the thing done in which the offence is committed.
• 4. By the place where it is done.
• 5. By the end in regard whereof it is done.
• 6. By the maner how it is committed.
• 7. By the time when it is committed.

One and the same Sin admits degrees four ways; viz.

• 1. By Temptation; when the Devil cast in the Motion.
• 2. By Conception; when the Will approves to act the Mo∣tion.
• 3. By Birth; when the Motion comes into Execution.
• 4. By Perfection; when men by Custom have got a habit in sin.

Three degrees of Lust in man; viz.

• 1. When the Temptation is first received into the Minde.
• 2. When the same Temptation prevaileth, though with some re∣sistance of the Minde.
• 3. When the Temptation so far prevaileth, that the Heart and Will are overcome, and the Duties of Religion for the time utterly hindred.

Again, in Sin consider two things:

• 1. The Corruption of Sin, or the matter of it, which still remain∣eth in us.
• 2. The Guilt of Sin, which we are freed and Redeemed from by Christ.

The general nature of Sin is a Defect; which Defect is an Absence

• 1. Of good Inclinations in our Minde.
• 2. Of the Knowledge of God and his Will.
• 3. Of Motions to obey the Law of God.
• 4. Of Inward Actions which are required in the Law.
• 5. Of Outward Actions which follow the Inward.

For Inclinations and Actions may in themselves be both good and bad:

• 1. As they are things in Nature, made and raised of God, they are good of themselves.
• 2. As they are in men corrupted, or as they are done by men, they are of themselves evil and vicious, because they are committed against the Law of God.

The four Crying Sins which are so often passed by in the world, yet cry to Heaven for Vengeance:

• 1. The Crying of Blood.
• 2. The Lust of the Sodomites.
• 3. The Noise of the oppressed.
• 4. The Hire of the Laborers.

There are five Prin∣cipal Di∣visions of Sin; viz.

• The First
  • Original, which is in all men, not by Imitation but Propa∣gation, Isa. 48.8.
  • Actual, which is every inward and outward Action repugnant to the Law of God.
• The Second
  • Reigning Sin, which is all Sin not repented of, nor resisted by the Grace of the Spirit.
  • Sin not reigning, which is repented, resisted, and whereof we obtain Remission.
• The Third
  • Against the Conscience, as in those who wittingly and wil∣lingly sin.
  • Not against the Conscience, which we unwillingly com∣mit, yet acknowledge, bewail, but are not able to avoid.
• The Fourth
  • Pardonable, whereof men truly repent and obtain Par∣don.
  • Unpardonable, which is a purposed Denial and oppugning of the known Truth of God, and his Will and his Works: Now they are excluded from Pardon who are from Repentance.
• The Fifth
  • Of it self Sin, as all things forbidden of God in the Law.
  • Sin by Accident, which is, when things in themselves indif∣ferent, do by circumstances become sinful, and are done with offence, or without Faith.

All Sins either in our selves or o∣thers, are all the works of Dark∣ness; viz.

• 1. Because they come from Satan the Prince of Darkness.
• 2. Because they are practised in the Kingdom of Darkness.
• 3. Because they are practised by them who are Darkness, Prov. 4.19.
• 4. Because they love Darkness.
• 5. Because they end in Eternal Darkness.

Four maner of ways is Sin committed in the Heart:

• 1. By Suggestion, which cometh by the Devil: The Serpent per∣swaded.
• 2. By Delight: Eve delighted.
• 3. By Consent: Adam consented.
• 4. By Boldness of defending Sin, by our elation and stubbornness: when Adam was urged to confess his fault, he defended it by an audacious Excuse.

The least breach of the Second Table, even all sin whatso∣ever that is commit∣ted, is committed against God himself; Proved,

• 1. Because Sin is nothing else but the Breach of the Law of God, 1 Joh. 5.17.
• 2. Every Sin is liable to Judgement against whomsoever it be committed, it is punished of God, he taketh the matter in∣to his own hands, Rom. 1.18.
• 3. No one can forgive any Sin but God, it followeth therefore that all Sin is committed against himself.
• 4. Because the Love of our Brethren is made the fulfilling of the whole Law, and the tryal of our selves whether we love God or not, Rom. 13.8, 9, 10.

No Sin in its own nature is venial, yet may Sins be said to be not mortal or venial 3 ways; viz.

• 1. In regard of the Event or Success; so such are venial which do obtain Pardon, and when forgiveness followeth them though they be in themselves most grievous, 1 Joh. 5.16. Thus may we say of Davids Adultery and Murther, 2 Sam. 12.13. though the least sin in its own nature is mortal, and merits Damnation: No sin is venial so long as we follow it, and no sin is mortal when once we forsake it,

• Prov. 28.13. All sins are made venial by Repentance, no sin is venial without it.
• 2. In regard of the Cause from whence they proceed: whereupon they sooner obtain pardon, if they are not done of malice and set purpose, but of ignorance and infirmity. This Paul sheweth to be the cause why his sin was venial unto him, and why he obtained mercy and for∣giveness, 1 Tim. 1.13. yet sins of all sorts springing from this Foun∣tain of Error and Ignorance, in themselves considered, are damn∣able.
• 3. In regard of the nature of the Sins themselves, so no Sin, not the least sinful thought, can any way be said to be venial, but deserveth tempo∣ral and eternal Punishment, whatever the Papists prattle, who most damnably teach, That some Sin in its own nature may truly and pro∣perly be called Venial.

The occasions of Provocati∣on to Sin are many, which may be redu∣ced to these six Heads; viz.

• 1. Bad Counsel; hereby came the Fall of the First Adam, and the Death of the Second, Mat. 27.20.
• 2. Consent or Ap∣probation of Sin, which is twofold:
  • 1. Secret, when men see sin committed, and are not grieved thereat, 1 Cor. 5.12.
  • 2. Open, when men countenance sinners and lewd persons, which make profession of bad practices. This is the horrible Sin of this Age.
• 3. Provocation unto Sin, when either by word or deed men excite or draw on others to some evil. This is the common fault of such as delight in drunken fellowship.
• 4. Neglect of good Duties unto our Brethren, as of Exhortation, Admonition, Instruction, Edification by word or example, Re∣proof or Rebuke.
• 5. Evil Example in the practice of any Sin whatsoever: This is like Wildefire.
• 6. The private Slandering of Gods Ministers, and the disgracing of their Ministery, which causeth many to contemn the means of their own Salvation.

Communi∣cation with Sin may be sundry ways. 1 Tim. 5.22. As thus; viz.

• 1. By Counsel; so Caiphas, when he gave counsel to put Christ to death.
• 2. By Commandment; so David in the Murther of Ʋrias.
• 3. By Consent or Assistance; so Saul, in keeping the garments of them that stoned Stephen.
• 4. By Provocation; this Paul forbids, Eph. 6.4.
• 5. By Negligence or Silence; of this too many Ministers are guilty.
• 6. By Flattery; when men sooth up others in Sin.
• 7. By Connivance or slight Reproof; so Eli in rebuking his Son.
• 8. By Participation; so such as are Receivers of Thieves are guilty of Theft.
• 9. By Defending another in his Sin.

Why the Infir∣mities of the Saints are record∣ed in Scripture; viz.

• 1. Not to disgrace them, but to keep us from a vain opinion of our selves, that we presume not on our own strength.
• 2. To make us the more careful to look to our steps, that we slip not as they did, for fear we cannot rise as they did; it is easie to fall, but hard to rise.
• 3. Having faln as they did, we should by their Example learn to rise as they did; having like Sins, we should have like Re∣pentance, that we may have like Forgiveness.

Now the Sin against the Holy Ghost (where∣of he is the object, not in regard of his Essence or Person, but in regard of his Office or Opera∣tion) consisteth of these Degrees; viz.

• 1. A rejecting of the Gospel, Heb. 8.29.
• 2. A spightful rejecting thereof, under which are comprised Malice and Hatred of Heart, Blasphemy of the Tongue, and Persecution.
• 3. A spightful rejecting of the Gospel against Knowledge, Heb. 10.26.
• 4. A spightful rejecting thereof after Knowledge against Conscience.
• 5. A wilful Gainsaying and Opposition against the inward Operation and supernatural Revelation of the holy Ghost.
• 6. A despighting of the Spirit in such things as he revealeth to them, for their own good.

This un∣pardonable sin against the Holy Ghost is di∣stinguished, & differeth from many other sins which come very near unto it; viz.

• 1. From many things against Knowledge, yea and against Conscience also; for they may be without malice of heart, which this cannot be; the Elect may fall into them, but not into this. David and Peter sinned against Knowledge, and also against Conscience, 2 Sam. 11. Matth. 26.70.
• 2. From many sins committed on Malice against Christ and his Gospel, which may be done out of Ignorance, 1 Tim. 1.13. As Paul did be∣fore his Conversion.
• 3. From Blasphemy and Persecution, which may be done also in Igno∣rance, or in Passion, 2 Cor. 16.10.
• 4. From Denial of Christ, which may be done out of Fear, like Peter, or other like Temptations.
• 5. From Apostacy from the Faith and Profession of Religion, which also may be done, not out of Malice, but through the Violence of some Temptation, like Solomon, 1 Kings 11.4, 5, 6. And the Levites in Captivity, who though barred from the Holy Things, yet were admitted to do other Services in the Temple, Ezek. 44.10, &c. where∣by it is manifest they fell not into this unpardonable Sin.
• 6. From Presumption and Sinning with an high hand, as Manasseh did, 2 Chro. 33.13.
• 7. From Hardness of Heart, from Impudency and committing Sin with Greediness; for so did the Gentiles which had not the Gospel Supernaturally revealed to them.
• 8. From Infidelity and Impenitency, yea, from final Infidelity and Im∣penitency, whereinto all the Reprobate fall, which is not perfectly committed till Death; but the Sin against the Holy Ghost is sooner, otherwise in vain had Saint Johns Caveat been concerning the not praying for them, 1 John 5.16.

This Sin against the Holy Ghost is unpardonable, not simply in regard of the Greatness and Hainousness of it, as if it were greater then the Mercy of God and Sacrifice of Christ, but ra∣ther in regard of that Order which God hath set down, and that fixed Decree and Doom which he hath both established and revealed. And though God is not bound to render man a Rea∣son of his Orders and De∣crees, yet it hath pleased him to make known some reasons thereof in his Word, for the better satisfaction of mens mindes, and justifica∣tion of his own proceed∣ings,

• 1. Because it is impossible that they who sin against the Holy Ghost should be renued again unto Repentance, Heb. 6.4, 5.
• 2. Because they utterly renounce and quite reject the onely Means of Pardon, which is Christ Jesus offered in the Gospel, Heb. 10.29.
• 3. Because they have wittingly so wholly cast themselves into Satans power, and utterly renounced to have to do with God, having as it were subscribed to be Satans, and ever to be with him, and on his side, being certified in their hearts, that they are wholly forsaken of God, and shall be damned: And thereupon they (like the damned in Hell) blaspheme God, whom they have renounced, and with spight oppugn the Gospel through an inward hatred of God the Author, of Christ the Matter, and of the Holy Ghost the Revealer thereof.

Seeing this Sin against the Holy Ghost is not committed without ma∣lice of the Will, we must know that of this malice of the Will there be two Degrees; viz.

• 1. Particular, when a man wittingly and willingly sinneth against some particular Commandment, as Acts 7.51: The Jews were stiff-necked, and always resisted the Holy Ghost; that is, the Ministery of the Prophets in some things, not in all.
• 2. General Malice, when a man is carried wittingly and willingly to oppugn all the Law of God, yea Christ himself, true Religion, and Salvation by Christ, and so re∣verseth all the Commandments. This is the sin against the Holy Ghost: And this being a general and uni∣versal Apostacy; of this degree the Apostle saith, If we sin willingly, after we have received the Knowledge of the Truth, there remaineth no more Sacrifice for Sins, Heb. 10.26.

The chief Points con∣siderable in this Sin a∣gainst the holy Ghost; viz.

• 1. The Name, it is called a Sin against the Holy Ghost, not because it is done against the Person, or Deity of the Holy Ghost (for so he that sinneth, sinneth also against both the Father and the Son) but it is so called, because it is done contrary to the immediate Action, namely, The Illumination of the Holy Ghost.
• 2. The Efficient Cause of it, which is a purposed and obstinate Malice against God, and against his Christ.
• 3. The Object, namely, God himself, and the Mediator Christ Jesus; for the Malice of this Sin is directed against the very Majesty of God himself, and against Christ, Heb. 10.29.
• 4. The Subject in which it is. This Sin is found in none at all, but such as have been enlightned by the Holy Ghost, and have tasted of the Gift of God, Heb. 6.5, 6.
• 5. The Elect cannot commit this Sin; and therefore they who feel in themselves a sure Testimony of their Election, need never to de∣spair.
• 6. This Sin cannot be forgiven not because it is greater then Christs Merit, but because after the Commission thereof, it is impossible for a man to repent.
• 7. It is very hard to know when this Sin is committed, because the Root thereof lurketh inwardly in the Heart.

That we may ever ab∣hor the very thought of sin, consider feriously these two most cur∣sed fruits and ef∣fects thereof; viz.

• 1. It converted happy and blessed Angels into cursed and damned Spirits, for the Devils by Creation were good Angels, as Powerful, Wise, Quick, Speedy, Invisible, Immortal, &c. as any other Angels; equal in every respect, but inferior in no respect to the very best Angels. Now when they fell, they lost not their natural Substance and essential Pro∣perties thereof, no more then man lost his when he fell: For as man remained to be not onely Flesh and Blood, but also a Living, yea, and a reasonable Creature after his Fall: So the Devil remained to be a Spirit, Invisible, Immortal, Quick, Speedy, &c. as before, onely the Quality of his Nature and Properties is altered from Good to Evil. Now the things which especially make them seem so terrible, are, Their Power, Malice, Subtilty, Sedulity, and Speed; for where Malice is strengthned by Might, Might whetted on by Malice, both Malice and Power guided by Craft, Craft and all stirred up by Diligence, Sedulity, and Speed, the Enemy is prevalent: Be wise therefore, Watch and Pray, stand fast in the Faith. Yet know, that the Devil is not able to do whatsoever he will; for this is proper onely to God, whose Power is Infinite, but the Devils Power is a created Power, and therefore limit∣ed within bounds of a Creature; yea, he is not able to do any

• thing simply above, or directly against that course which the Lord hath ordain∣ed unto his Creatures, which is commonly called, The course of Nature; for God hath tied all his Creatures thereunto, and hath reserved onely for himself, who is the sole Lord of Nature, power to alter it as pleaseth him. But the extraordinary power of the Devil consisteth in this, That he can do any thing that is within the compass of Nature, and may be effected by Natural means, as the violent moving of the Air, causing of Tempests and Storms, Thunder and Lightning, troubling the Seas, the causing of Earth-quakes, throwing down Buildings, rooting up Trees, entring into Bodies, both of Men and Beasts, cast∣ing them into Fire and Water, grievously vexing and tormenting them, inflict sore Diseases on them, possess them, make them Lunatick, Deaf, Dumb, Blinde, stir up Wrath, Pride, Covetousness, Lust, and the like Passions in men: He knows the dispositions of men, and accordingly layes baits for them; he can darken their Understandings, and cause much Anguish in their Soul and Con∣science; he can inrage Man against Man, Kingdom against Kingdom, Subjects against Princes, Princes against Subjects, and so cause whatsoever mischief can be caused, which the whole World may witness by too woful Experience. As touching the Nature of Devils, they are Spiritual Substances, they were created Spirits, and Spirits they still remain to be, their Fall hath not altered their Substance, but the Quality of it, for else could not that Nature and Substance which transgressed, be punished. Grosly therefore do they erre, who Think and Teach, That they be nothing else, but bad Qualities and evil Affections, which arise from our Flesh. If because they are Spiritual things they should be no Substances, but onely Qualities, then neither should the Souls of Men nor good Angels be Substances; for these are termed Spirits, Eccles. 12.7. Heb. 1.14. Spiritual things may be as truly and properly Substances, as Bodily things: And as for the Devils, the Actions which they perform, the Places where they are, the Power wherewith they are endued, and the Pains and Torments which they suffer, evidently shew that they are plainly and truly Substances. And we may know, that in Hell there are both degrees of Torments, and degrees of Devils; for there is one Head of wicked Spirits, called Beelzebub, or The Devil, who hath innumerable wicked Angels ministring unto him, as may be gathered, Matth. 25.41. where Hell is said to be prepared for the Devil and his Angels: And it is not unlike, that they are more in number, then all the men upon the Earth; for where can any man be in this Life, but some wicked Spirit will be ready to tempt him to sin? And though the Evil Motions arise from our own Corruption, yet the Devils help is never wanting to bring them into Action, which confutes the folly of our common people, who never dread the Devil, but when he appears unto them in some horrid shape; they think he is never neer them, but when they see him; but it is far otherwise, and there is more Reason to fear his Temptations, then his Appearance; for this is not so terrible to the Sight, as his Temptations are hurtful to the Soul: And this fearful Fiend, this cursed Spirit, this damned Devil had not been at all, had it not been for Sin.
• 2. It occasioned Adams Fall, by his disobedi∣ence, whereby himself and all his Posterity forfeited that Happi∣ness wherein they were created, and in∣curred a most fearful punishment, which is Threefold; viz.
  • 1. In this Life, as the painful Provision of the things of this Life, proneness to Diseases, shame of Naked∣ness, pains in Childbirth, trembling of Conscience in the Soul, care, trouble, hardness of Heart and madness, Deut. 28.28. Subjection to the power of Satan; Damage to the Temporal estate, Deut. 28.29. And the loss of that lordly Authority which man had over all the Creatures.
  • 2. Temporal death, or a change like unto it, Rom. 6.23.
  • 3. After this life, eternal destruction from Gods ex∣ceeding glorious Presence.

Presume not to commit that Sin in secret which thou wouldst not be∣fore men, for all secret Sins hidden to men, are known to God, for these Reasons; viz.

• 1. Because it is impossible that any thing in Heaven or Earth should hide us or our works from his knowledge; 'tis not the darkness of the night, nor the secrecy of the place, nor the politique contrivance of any act, can con∣ceal us from his Knowledge and Omnipresency, his All∣seeing Eye, Psal. 139.9, 10, 11.
• 2. Because it is the Office of God, and an essential Property attributed unto him to be the Searcher of hearts, Gen. 6.5. 1 Chron. 28.9. Jer. 17.10. Thus he saw the secret Sacri∣ledge of Achan, the Hypocrsie of Ananias and Sapphira, and the Treachery of Judas.

In Ori∣ginal Sin consider

• 1. The Cause, which is Adams Fall, partly by the subtile Suggestions of the Devil, partly through his own Free-will; and the propagation of Adams corrupted Nature to his Seed and Posterity.
• 2. The Subject thereof, which is the Old Man, with all his Powers, Minde, Will and Heart:
  • 1. In the Minde, Ignorance of God and his Will.
  • 2. In the Will, Rebellion against the Law of God.
• 3. The Effects thereof, & they are
  • 1. Actual Sins
    • 1. Inward, as ungodly Affections.
    • 2. Outward, as wicked Looks, prophane Speech, and ungodly Actions.
  • 2. An Evil Conscience, which bringeth the Wrath of God, Death, and Eternal Damnation.

To the Sin of Adams Fall there were three things concurring; viz.

• 1. Gods Permitting, not by instilling into him any evil, or taking from him any ability to good, but by suffering Satan to tempt him.
• 2. By Leaving man to the liberty and mutability of his own Will, not hindring his Fall by supply of Grace; and by Satans Tempting, who being himself faln, and envying Gods Glory and Mans Happi∣ness, subtilly addressed himself in the Serpents shape.
• 3. Mans Yielding, who being left to the mutability of his own Will, voluntarily enclined to that evil whereunto he was tempted.

The Sins committed in the first Sin of A∣dam; viz.

• 1. Discontent, in not being contented with that estate wherein he was placed.
• 2. Pride against God, Ambition, and an Admiration of himself.
• 3. Incredulity, Unbelief, and Contempt of Gods Justice and Mercy.
• 4. Stubbornness and Disobedience, even when there was but one Com∣mandment, and man qualified to keep it.
• 5. Unthankfulness for Benefits received at his Creation.
• 6. To his Posterity Unnaturalness, Injustice and Cruelty.
• 7. Apostacy, or manifest Defection from God to the Devil, whom he obeyed and believed.

Man through the De∣vils instigation was the first Author of Sin, the true Cause thereof; therefore God is not the Author of Sin,

• 1. Because he is of his own Nature Good, the Chief Good, no evil thing then can proceed from him.
• 2. It is written, Gen. 1.31. All that God had made was very good.
• 3. The Law of God condemneth all evil things, and com∣mandeth all that is good.
• 4. He were unjust if he should punish Sin in man, if himself were the Author of it.
• 5. The Description of Sin is a destruction of the Image of God in man.
• 6. The many places in Scripture to the contrary, Psal. 5. Jam. 1. Eccl. 15. Rom. 3.

The Causes of Gods Permission of the first Sin; viz.

• 1. To shew his Justice and Power to the Wicked, and his Mercy to the Chosen, Rom. 11.32. Gal. 3.22.
• 2. That it might stand for an Example of the weakness and in∣firmity of the Creatures, even the most excellent of all the rest.

The greatness of A∣dams sin; viz.

• 1. He regarded not the Promise of God, whereby he was willed to hope for Everlasting Life.
• 2. He despised the Commandment of God, restraining him from the for∣bidden Fruit.
• 3. He brake out into horrible Pride and Ambition, whereby he would be equal unto God, and seek an estate higher then that wherein he had set him, though it were most excellent.
• 4. He shewed an unfaithful Heart to depart away from the living God his Creator, so that he did not believe, or not regard the Threatning of God, that he should dye if he sinned.
• 5. He brake out into foul and fearful Apostacy from God to the Devil, from his Maker to the Tempter, giving more credit to the Father of Lyes, then to the God of all Truth, of whose Goodness he had such great Experience.

Other Sins in Adams sin of eating the forbid∣den Fruit:

• 1. Disloyalty, in being content to hear his Maker blasphemously dis∣credited, and in his heart consenting to the Blasphemy in charging God of Envy, for forbidding him to eat of the Tree of Knowledge.
• 2. Intemperance, in that he was carried so far by his Appetite, as to ex∣ceed the Bounds set him.
• 3. An Inordinate Love to his Wife swaying him to eat, more then the Love of God to refrain.
• 4. Curiosity, in that he would try what Vertue lay hid in the Fruit.

Our former state and condition by Nature is oft and seriously to be thought on; and that in respect

• 1. Of Christ, the more to magnifie his Love, Psal. 8.1, 4. 1 Tim. 1.12.
• 2. Of our selves, to humble us, and to keep us from insolent boasting in those Priviledges, whereof through Christ we are made partakers, 1 Cor. 4.7.
• 3. Of others, to move us the more to commiserate their woful estate, who yet remain as we once were, to con∣ceive hope, and use means of their alteration, Tit. 3.

The heinous∣ness and grie∣vousness of ob∣stinate sinners; viz.

• 1. Obstinate proceeding in sin keepeth all Mercy from us, as a thick Cloud that suffereth not the comfortable Light of the Sun to shine in our faces, Rom. 11.25, 28.
• 2. It maketh the least sin that a man committeth or can commit, to be like to that Sin against the Holy Ghost, that shall never be for∣given, neither in this world nor in that to come, Mat. 12.32. for it is not so much Sin simply that condemneth a man (for then all men should be condemned, insomuch as all men have sinned) as Obstinacy and Wilful continuing in sin.
• 3. It is a Sin against the Gospel it self, and the very Doctrine of Salvation: If then we believe in earnest that we shall come to Judgement; if we take not Heaven and Hell, the Eternal Joys of the one, and the Everlasting Torments of the other, for meer Fables; if we think the Blessedness of the holy Angels worth the having, or the condition of the infernal Spirits worth the avoid∣ing, Let us not continue in sin.

Rules how to perceive the grie∣vousness of our sins; viz.

• 1. Compare them with other mens sins, as with Adams sin; for doubt∣less we have many sins considered in the fact, come after his onely in time; and yet by that sin Adam brought not onely on himself, but on all his Posterity, Mortality and Destruction, the first and second Death.
• 2. Let us consider our sins in the Punishment thereof; that is, Subje∣ction to all Wo and Misery, yea and to Death it self in this life, and to Death Eternal after this life, with the Devil and his Angels: This is the Reward of every sin in it self.
• 3. Consider these thy sins as they were laid on the holy Person of our Savior Christ, which he endured; not onely outward bodily Torments on the Cross, but inwardly in Soul apprehended the whole Wrath of God due unto us for the same, which caused him to sweat Water and Blood, and to cry, My God, my God, why, &c.
• 4. Have recourse to the last Commandment, which forbids the very first Thought and Motions in the Heart to sin, though we never give Consent of Will thereto, nay though we abhor the Fact it self.

How God doth punish Sin; viz.

• 1. Most grievously, for the greatenss of sin, because the Infinite God is offended thereby.
• 2. Most justly, because every sin violateth his Law; and therefore even the least sin meriteth Eternal Death, abjection, and casting away.
• 3. Most cer∣tainly, as in respect
  • 1. Of his Justice, which punisheth whatsoever is not agreeable to it.
  • 2. Of his Truth, because he had before denounced, That he would punish men if they obeyed not his Commandment.

The degrees of the Punishment the wicked do and shall suffer for sin; viz.

• 1. In this Life, when the Conscience for their misdceds doth gnaw, vex and punish them, then beginneth their Hellish and Infernal Worm.
• 2. In Temporal Death, when they departing out of this life without comfort, go into the place of Torment and Vexa∣tions, Luke 16.
• 3. At the Day of Judgement, when again to every of their Bodies reunited to their Souls, the Pains of Hell to both shall be consummated.

The Effects of Sin; viz.

• 1. Sins that follow, are the Effects of those sins which go before.
• 2. In the immoveable and perpetual Order of Gods Judgement, an Evil Conscience.
• 3. Temporal and Spiritual Evils, as Temporal Death, and indeed all the Calamities of this life.
• 4. Eternal Death, which is the Effect of all sins as they are sins.

Two Helps to withstand Sin:

• 1. Labor for Spiritual Wisdom, to be able to discern the Policy of Satan.
• 2. Labor for Spiritual Strength to withstand all his Provoca∣tions.

Three degrees of curing the Disease of Sin in us:

• 1. To know our Sickness, the dangerous Malady of Sin.
• 2. To know the Remedy for it, which is Christ.
• 3. To apply the Remedy as we ought, by Faith.

Of the contagious Infection of Sin, we are to make this whole∣som Use, as an Anti∣dote against it; viz.

• 1. We must labor to come to the knowledge of our sins, and to be touched with a feeling of them, for till then we can ne∣ver pray for Mercy as we ought from the great Soul-Physi∣tian.
• 2. We are put in minde to confess our sins and uncleanness, that so we may be washed by him that purgeth us; for, If we acknowledge our sins, he is merciful and just to forgive us our sins, and to cleanse us from all sin, 1 Joh. 1.9.
• 3. We must know by what means God useth to sanctifie us, it is by the Blood of his own Son; for, the Blood of Christ purgeth us from all sin, 1 Joh. 1.7. Heb. 9.14.
• 4. We must seek Mercy while it is offered unto us, when our hearts are terrified for sin, Let us have recourse to the Fountain of his Blood, which can never be drawn dry, Isaiah 55.6, 7. Psal. 51.1, 2.
• 5. We must buy of Christ White Garments to clothe us, and to cover our deformity, Rev. 3.18. that the filthiness of our nakedness may not appear.
• 6. We must forsake our sins, and walk in the statutes of God, Isa. 1.16, 17. Ezek. 20.18, 19. if we bring not forth the fruit of obedience, we wallow in our mire.
• 7. If God hath given us Grace to stand, we must pray him to give us also Grace to continue and persevere unto the end.
• 8. We must walk circumspectly, and forsake the Company of the Wicked, and society with them, 2 Cor. 6.16. Avoid all occasions and inducements to sin, to abstain even from the appearances of evil.

Again, to be preserv'd from Sin, use these Remedies; viz.

• 1. With thy Eyes ever behold God present, and ever have his fear before thee.
• 2. With thy Ears ever hear that terrible voyce sounding, Arise, ye Dead, and come to Judgement.
• 3. With thy Hands be ever exercising that which is good.
• 4. In thy Heart ever hide the Word of God, and meditate conti∣nually thereon.
• 5. With thy Tongue and Lips ever bring some honor to God, and Edification to the hearer, in all that proceedeth from them, know∣ing God hears even our Thoughts.
• 6. With thy Feet stand in the Courts of Gods House, but offer not the Sacrifice of Fools.
• 7. With thy whole Man render thy self serviceable to thy Creator, and see thou keep thy Body holy, as becometh the Temple of the Holy Ghost.

For forsaking of Sin, observe these Rules; viz.

• 1. It must not be for a short time, for a fit or a season, but for ever, renouncing all Right, Title, Interest and Propriety therein.
• 2. We must alienate our selves for ever not onely from some, but all our sins, the most pleasant, the most dear, the most profit∣able sins.
• 3. It must be a forsaking in deed, and not an exchanging of one sin for another.

Means sanctifi∣ed of God to keep us from Sin; viz.

• 1. The Ministery of the Word. Thus he sent Jonah to the Ninevites, Jon. 3.4. Nathan to David, 2 Sam. 12.1. And the Prophets to the Israelites continually, 2 Chro. 36.14, 15. Acts 2.37, 38.
• 2. The Benefits and Blessings of God, many and great, daily and continu∣al: This should be an Argument prevalent to disswade us from sin, and invite us to serve the Living God, Prov. 10.12.
• 3. He hath bestowed upon us his own Son, the greatest Blessing in Hea∣ven, or Earth; for a greater cannot be promised of God, or compre∣hended of Man, Rom. 8.31. John 3.16. If the serious Consideration of this will not move us to repent of sin, nothing in the World will.
• 4. The Corrections and Chastisements which are laid upon us, Psal. 89.31, 32. Job 33.16. Yea upon others, also which should be as so many warning pieces to call us to Repentance, Isai. 26.9.
• 5. Private Admonitions and Exhortations, yea Reproofs and Threatnings of Judgement, when the former will not serve, Levit. 19.17. Prov. 9.8.
• 6. The inward Motions and Inspirations of the Holy Spirit, which he stirreth up in our Hearts, 2 Sam. 24.10. Psal. 16.7. Let us make much of them, lest he withdraw them, and give us over to our selves.

The Use of the Doctrine of Sin; viz.

• 1. That seeing sin is so great an Evil, we praise the Justice of God; who so severely punisheth it, and not think to extenuate it, but endeavor to avoid the least.
• 2. That acknowledging the remnant of sin in us, we despair not, but flie to the Mediator.
• 3. That we may discern our selves from those in whom sin reigneth, and that sin against the Holy Ghost.
• 4. That we lay not the cause and fault of our sins on God, when it is and ever was in our selves.
• 5. That seeing there are degrees of sins and punishments, we take heed of adding sin to sin.
• 6. Let us return perpetual praise to God, and his Son our Lord Jesus Christ, who from sin and the fearful punishment thereof, hath ransomed all penitent Believers, by his Spirit converting them from Sin to Good Works, which follow.

XII.

A Good Work, is a Duty commanded of God, performed by a Regenerate per∣son, and done in Faith, aiming therein at the Glory of God, and the good of Men; I mean not the Popish meritorious Works, but such as are the Fruits and Effects of a Living and Effectual Faith; so called, not that they are without imperfection, even the best of them, but because from the true Believer, God is pleased to accept of them as good; yet he accepts them not, seem they never so good, no farther then he findes Faith in them; and yet accepts he the gift, be it never so small, for the givers sake, if he believe in him. Thus Works of Justice, Temperance, and the like, cannot be called Godliness or good Works, except they rise from Faith, because indeed it is not done to God; for further then a man doth a thing out of Faith, he doth it not to God: For to do a thing out of Faith is nothing else, but when out of perswasion of Gods love to me, I do this thing meerly for his sake whom I have chosen, to whom I give my self; one that I know loves me, and therefore though there were no reward for it, I would serve him: This is a Work of Faith, insomuch as that Almsdeeds, Martyrdom, or the like, may not be called Good Works, if they pro∣ceed not from Faith. Yet shall the common actions of our Calling be reckoned Good Works, if they come from Faith and Love, if they be done as to the Lord,

and so he will accept them; and for this cause the good purposes in many are naught, because they have not Faith for their ground. Good Works are the Fruit of Sancti∣fication, they go not before Justification, but they follow after a man is justified: For first by Grace we are justified, and being justified, we perform Good Works; for man cannot do any work that is good and godly, being not yet Regenerate, but when he is prevented by the Grace of Christ, and the Inspiration of his Spirit, by the Holy Ghost, then he may do good Works; and the best Works before the Grace of Christ, and the Inspiration of his Spirit, are not pleasing to God, foras∣much as they spring not of Faith; yea before Justification they have the Nature of Sin. Now here we must know, that good Works are in a kinde necessary to Salva∣tion, yet not as Causes thereof, either efficient or helping any way, but onely as an evidence whereby we may know that we are in the way to Salvation: For Faith is necessary, and good Works are the Tokens and Fruits of Faith, and so are necessary also.

In a Good Work

• 1. The End thereof must be the glory of God, which chiefly consists in Fear, Obedience, Thankfulness.
• 2. The Action it self in its own Nature, must be just and warrantable.
• 3. The Circumstances honest and seasonable, proportioned to the justness of the Work it self.
• 4. The Means direct and lawful, and approveable in the sight of God.
• 5. The Fountain, the Heart, sincere and sanctified.

In the doing of every good Work accept∣able to God, these Rules are to be obser∣ved; viz.

• 1. The person of the Doer must be acceptable to God by a justifying Faith.
• 2. The Word of God must be thy warrant for the doing of the Work.
• 3. The Actions end must be Gods glory.
• 4. The Work must be done in Faith, because in wel-doing a man must testifie his Fidelity to God; we must be sure perswaded out of Gods Word, that the things we do are approved of God; for whatsoever is not of Faith, is Sin.
• 5. Love is necessary in every good Work we go about, for Faith worketh by Love.
• 6. Service to man is required in our good Works; for the end of mans Life is in his Calling to serve man, and by that to serve God, Col. 3.24.
• 7. Our good Works must be done within the compass of Callings.
• 8. Patience is necessary in every good Work, that we faint not in wel-doing.

In every good Work there must beatwofold Faith; viz.

• 1. Justifying Faith, whereby the person doing the Work, must be re∣conciled to God, and stand before God a true Member of Christ; without which it is impossible to please God, Heb. 11.6. and there∣fore is chiefly necessary.
• 2. General Faith, whereby a man believes that the Work he doth is pleasing unto God. Whatsoever is not of Faith, is sin, Rom. 14.23. Whereunto are required both the Word of God commanding the Work, and prescribing the maner of doing it, and also a promise of Blessing upon the doing of it.

As things may be said to be good in a double respect:

• 1. Good in themselves alone, as Almsdeeds done by a wicked man.
• 2. Good in themselves and the Doer, as the Prayers of any true Believers.

So there are two sorts of good Works; viz.

• 1. Those which God in his Word hath directly commanded, as parts of his Worship; such as are Prayer, Thanksgiving, receiving the Sacraments, hearing the Word, &c.
• 2. Actions indifferent, sanctified by the Word and Prayer, and done to Gods glory, being performed after the maner, and to the end God hath commanded them.

The Ends of a good Work are mani∣fold; viz.

• 1. The honor and glory of God; the Work being done in Humility, whereby a man esteemeth himself to be but a voluntary and reasonable Instrument of God therein; and also done in simplicity or singleness of Heart, whereby a man in doing a good Work, intendeth simply and directly to honor and please God, without all by-respects to his own praise, or the pleasing of men.
• 2. The testification of our Thankfulness to God, who hath redeemed us by Christ.
• 3. To edifie our Brethren thereby, and that they also may glorifie God.
• 4. To exercise and increase our Faith and Repentance.
• 5. To escape the destruction of the wicked, and to obtain the reward of the Righteous.
• 6. To be answerable to our Calling, in doing the duties thereof.
• 7. To pay the Debt which we owe unto God; for we are his Debtors, as we are his Creatures, his Servants, his Children, and his Redeemed by Christ.

God ac∣cepts of good works in us divers ways.

• 1. In that he pardons the faults thereof.
• 2. In that he approves his own good Work in us.
• 3. In that he doth give unto us the Doers of them, a Crown of Righteousness.

Provided,

• 1. That before the Work, go Re∣conciliation of the Person to God in Christ.
• 2. That in doing the Work, the right Matter and Maner be ob∣served.
• 3. That after the Work is done, we beg pardon for the defects thereof.

There be three Opini∣ons touching the Necessity of good Works; viz.

• 1. Of the Papists, who hold them necessary, as causes of our Salva∣tion and Justification. This is most false, and a preposterous Opinion.
• 2. Of some Protestants, who hold them necessary, though not as principal causes, yet as conservant causes of our Salvation: but the truth is, they are no causes of Salvation, neither Efficient, Principal, nor Conservant; nor yet Material, Formal, or Final.
• 3. That good Works are necessary, not as causes of Salvation, or Justification; but as inseparable consequents of saving Faith in Christ, whereby we are justified and saved; or as a way is neces∣sary to the going to a place. And this Opinion is the truth; for Works any way made causes of Salvation, or Justification, do nullifie Grace.

The Motives which cause wicked men sometimes to do Works fair in shew, and outwardly good, and to abstain from evil Actions; viz.

• 1. Because some naturally be not given to the vices which they leave.
• 2. Others because they be restrained by a slavish fear of Gods Justice, or else for that they dream to deserve something at the hands of God.
• 3. Others for fear of Laws, or lest they should hinder thereby their prosperity.
• 4. Because their Lusts do sometimes strive as the winds, so as that which is the stronger prevaileth over the rest, and bridleth them from breaking into action,

No man can do a work properly meri∣torious (as the bold Papists affirm) and that for these Reasons; viz.

• 1. Because the doer of a Work, that may be meritorious, must do it by himself and not by another; for the praise is his by whom he doth it, and not his own: but man in himself hath not power to will that which is good, much less to do it, least of all to do it meritoriously.
• 2. A Work, that it may be meritorious, must not be a Debt or Duty, for then the doer deserves nothing; but man when he hath done his best, hath done no more then what by duty he was bound to do; and having done all, is but an unprofitable Servant.
• 3. To make the work meritorious, there must be a proportion be∣twixt the Work, and Life Eternal, the reward of the Work; but man cannot do a work proportionable to Eternal glory, for he takes all of God, and can give nothing to him; besides, man is a Creature, and therefore whatsoever he hath or can do, is no more then what he oweth to God.

Again, the End of good works is threefold especial∣ly; viz.

• 1. In respect of God, that his Commandment may be obeyed, 1 John 3.22. That his will may be done, 1 Thes. 4.3. That we may shew our selves to be obedient children to God our Father, 1 Pet. 1.14. That we may shew our selves thankful for our Redemption by Christ, Tit. 2.14. That we may not grieve the Spirit of God, Eph. 4.30. But walk accord∣ing to the same, Gal. 5.22. That God by our good works may be glorified, Matth. 5.16. That we may be good followers of God, Eph. 5.1.
• 2. In regard of our Neighbor, that he may be helped in worldly things, Luke 6.38. That he may be won by our example to Godliness, 1 Pet. 3.14. That we may stop our adversaries mouths.
• 3. In respect of our selves, that we may shew our selves new Creatures, 2 Cor. 5.17. That we may walk as the children of Light, Eph. 5.8. That we may have some assurance of our Faith, and of our Salvation, 2 Pet. 1.8, 10. That the punishments of sin may be prevented, Psal. 89.32. And the promised reward obtained, Gal. 6.9.

Again, more particularly thus we are bound to do good works in respect of God, for these Reasons.

• 1. Because of the Commandment of God, who requires them at our hands.
• 2. For the glory of God, which is hereby in others also ex∣alted.
• 3. Because of that thankfulness which the regenerate owe to God, as well for his Mercies temporal, as his Blessings spiritual.

We are bound to do good works in respect of our selves, for these Reasons; viz.

• 1. That by our good works we may be assured of our Faith, Matth. 7.17.
• 2. That we may be assured, that we have obtained remission of sins through Christ, and are for Christs sake justified before God.
• 3. That we may be assured of our Election and Salvation, 2 Pet. 1.10.
• 4. That thereby our Faith may be exercised, cherished, strengthned and advanced.
• 5. That thereby we may shew forth an honest Life and Calling, Ephes. 4.1.
• 6. That we may escape Temporal and Eternal punishments, Matth. 7.19.
• 7. That we may obtain Corporal and Spiritual rewards, 1 Tim, 4.8.

We are bound to do good Works in respect of our Neighbor, for these Rea∣sons; viz.

• 1. That we may be profitable unto them by our good Example, and so edifie them.
• 2. That Offences may be avoided, Mat. 18.7.
• 3. That we may win Unbelievers, and by our words and deeds and example convert them unto Christ, Luke 22.32.

A more large ex∣plication of the Proofs of this Asserti∣on, That Good Works cannot Merit; viz.

• 1. Our best works are imperfect, Gal. 5.17. Works indeed good neither are nor can be performed of us, without our renewing by the Holy Ghost; neither proceed they from our selves, but are the Gifts and Effects of God in us, and we his Instruments unto whom he communicateth his Blessings; in us as in the Subject, by us as the Instruments: The purity of which actions are supposed to be no farther pure, then the purity and light of their Mindes may be supposed to be. Thus on the light of Nature may follow actions morally good; upon Spiritual light follow actions also Spiritually good, or Good Works; upon imperfect illight∣ning, imperfect Obedience; on perfect illightning, perfect Obedience also followeth, which though in this life is not, but deferred till the life to come, 1 Cor. 13. yet are the godly, in whose hearts the life of Faith is kindled, pure in the sight of God, when he beholdeth them in Christ; though their good Works cannot be perfect so long as them∣selves, who work joyntly with the Spirit, are not perfect: yet shall not their Imperfections, nor the Imperfections of their works, be imputed to them, but the Perfection of their Saviors Satisfa∣ction.
• 2. The Good Works, whatsoever we are able to do, are all due, Luke 17.10. therefore no man ought to be beguiled to slacken his strictness in avoiding any sin, or his Conscionableness in performing any bounden Duty, by a Suggestion of Satans, that he may be over-just, Eccl. 7.18. For in true Righteousness a man cannot be over-just; but for a man to make a Righteousness unto himself, which is not grounded on Gods VVord, and therein to be strict, is to be over-just, and to perform more then is due unto God. To count such things to be sin, which by Gods Law are not made sin, is to be over-just, and to be censorious without just ground, is to be over-just: but we regulating our selves by Gods VVord, when we shall have done all those things which are commanded us, must say, We are unprofitable servants, and have done but that which is our duty to do, and therefore far from meriting.
• 3. Our VVorks are impure and vicious, however they seem most good, Isa. 64.6. for if any works proceed good from us, they are not ours, but Gods good works in us, as the Subject, and by us as the Instru∣ments; neither are they good works which are imagined by us, as seeming by us to be right and good, or which are commanded by men, but such onely which are done by a true Faith, according to Gods Law, and are referred onely to his Glory; yet, though the Righteousness of the holiest Saints, considered in it self, and compared with the per∣fect Rule of the Law, be exceeding defective; or opposed to the Righ∣teousness of Christ, be as nothing: yet as it is a work of Gods holy Spirit in us, proceeding from an heart purified by Faith, all the imper∣fections thereof being covered with the perfect Righteousness of Christ, it is acceptable to God, and such a thing as we may receive much comfort by; but not glory in, or think to merit ought thereby.
• 4. If we do any good VVorks, they are not ours, but are belonging to God onely, who worketh in us both to will and to do of his own good plea∣sure, Phil. 2.13. and therefore good VVorks in us can merit nought,

• unless it be a Curse for those imperfections and defilements which are in∣separably in them, by reason of that staining quality which remains in our depraved Nature.
• 5. No Creature whatever he do can merit of God by order of Justice, even because the Creature can never do sufficient to merit the work and benefit of his Creation at the hands of his Creator.
• 6. There can be no proportion betwixt our Works and the excellency of Gods Gifts.
• 7. If our Works should merit, Christ should not be a perfect Savior, nor Heaven purchased for us by his Blood onely; which now to affirm, is, To Crucifie him worse then the Jews did.

Good Works cannot justifie us, for these Reasons; viz.

• 1. Because our best works, yea the works of the Saints are not perfectly good and pure, and that for these Reasons; viz.
  • 1. We do many things we should not, and omit many things we should do.
  • 2. We mingle evil with the good we should do, or we do good, but we do it ill. The thing done may be good, but not the maner of doing it.
  • 3. The Saints which do good works, do many things which are sins in themselves, and so deserve to be outed of Gods favor, Deut. 27.26.
  • 4. Because there is not that degree of Goodness in these good works that proceed from the Saints, which ought to be, or as God requireth.
• 2. Though they were perfect, yet are they due and debt, so that we cannot satisfie by them.
• 3. They are Temporary, and bear not proportion with Eternal Blessings.
• 4. They are Effects of Justification, therefore no Cause thereof.
• 5. They are excluded, that we might not have whereof to glory.
• 6. If they were part of our Justification, our Consciences should be desti∣tute of stable and certain Comfort.
• 7. Christ should have dyed in vain, and have risen in vain, not to our Justi∣fication, if we could have been justified by Works.

That justifying Faith which is re∣quired in every good work, hath a double use in the causing thereof:

• 1. It gives the beginning to a good work, renewing the Minde, Will and Affections of the worker, whence the work proceed∣eth as pure water from a cleansed Fountain.
• 2. It covereth the wants that be in good works (for the best work done by man in this life is imperfect) but hereby both the per∣son of the worker is accepted, and the imperfection of his work covered in the sight of God.

All these are excluded from being good works viz.

• 1. Which are sins in themselves, and repugnant to Gods Law, and his VVill revealed in his most sacred VVord.
• 2. VVhich are not repugnant to the Law, neither in themselves good or evil, but which may yet by an accident be made good or evil.
• 3. VVhich are good in themselves and commanded by God, but yet are made sins by an accident in that they are unlawfully done, or not as they ought to be.

How the works of the Re∣generate and Un∣regene∣rate dif∣fer; viz.

• 1. The works of the Unregenerate proceed not from Faith, as those of the Regenerate do.
• 2. The works of the Unregenerate are not joyned with an inward Obedi∣ence, and therefore are done dissemblingly, and are meer Hypocrisie; but it is far otherwise with the Regenerate.
• 3. As the works of the Unregenerate proceed not from the right cause, so are they not referred to the chief end, which is Gods Glory; but in both these the works of the Regenerate are rightly and truly qualified.

Though the works of the most Regenerate, yea his best works, are good onely in part, not perfectly, be∣cause he is not wholly Spi∣rit, and no Flesh, yet God approves of them: And therefore we must again consider Good VVorks two ways; viz.

• 1. In themselves, as they are com∣pared with the Law, and the rigor thereof, and so they are sins, because they answer not to that perfection which the Law requireth: for there be two degrees of Sin; viz.
  • 1. Rebellions, which are Actions flatly against the Law.
  • 2. Defects, when a man doth those things the Law commandeth, but faileth in the maner of doing, and so mans best works are sins.
• 2. As they are done by a person Regenerate, and recon∣ciled to God in Christ, and so God accepts of them, for in Christ the wants of them are covered.

The Benefit of putting and keep∣ing on the Holy & Spiritual Brest∣plate of Righte∣ousness, which is Good VVorks; viz.

• 1. It keepeth us from being mortally wounded; for so long as we retain a true purpose, and faithful endeavor answerable thereto, we shall never give our selves over to commit sin and iniquity.
• 2. It bringeth great Assurance of our Effectual Calling and Spi∣ritual Union with Christ, yea even of our Election and Salva∣tion, Eph. 1.4. 1 Joh. 2.29.
• 3. It procureth us a good name in Gods Church while we live, 2 Cor. 8.18. and a blessed Memory after we are dead, Prov. 10.7.
• 4. It confirmeth the Truth of Religion, and so it may be a means to win such as are without, 1 Pet. 3.1. to strengthen those that stand, 1 Thess. 1.6, 7. and to stir up all to an holy emulation, 2 Cor. 9.2.
• 5. It doth highly honor God, and occasion others to glorifie him, Mat. 5.16.

That we may be moved to the doing of Good Works and to live righteously, ob∣serve here the blessed fruit and issue there∣of, as it is declared in Scripture; viz.

• 1. Generally; that the Lord loveth Righteousness, Psal. 11.7. that verily there is a Reward for the Righteous, Psal. 58.11. that Blessings are on the head of the Righteous, &c. Prov. 10.6.
• 2. Particu∣larly, for the Righ∣teous per∣son him∣self; viz.
  • 1. In this Life; the eyes of the Lord are upon the Righteous, Psal. 34.15. God will grant their desire, Prov. 10.24. he delivereth them out of all trouble, Psal. 34.19. they shall never be for∣saken, Psal. 37.25. they shall flourish like a Palm-tree, Psal. 92.12, &c.
  • 2. At their Death, when they have hope, Prov. 14.32. and are taken from the evil to come, Isa. 57.1.
  • 3. After Death, their Memorial shall be blessed, Prov. 10.7. in everlasting remembrance, Psal. 112.6.
  • 4. At the Resurrection, they shall go into Life Eternal, Mat. 25.46. They shall shine as the Sun in the Kingdom of their Father, Matth. 11.43.
  • 5. For their Posterity: The Generation of the Righteous shall be blessed, Psal. 112.2. Their seed shall not beg their bread, &c. Psa. 37.25.

XIII.

REpentance is a constant turning from all sin unto God, or an inward sorrowing and continually mourning for sin, joyned with Faith and Humiliation, and both inward and outward amendment. It is an aversion or turning from all a mans sins, and a reversion or turning again unto God with all our Hearts: Or, Repentance is an unfained sorrow for, and hatred of sin, with an earnest Love of Righteousness, by the which we are continually stirred up to abhor our Vices, and are moved to do good Works, not for fear of punishment or hope of reward, but for that love we bear towards God; that with a joyful heart we are moved to his Obedience, and with grief go astray from his Commandments. A Godly sorrow, whereby a man is grieved for his sins, because they are sins, is the beginning of Repentance, and indeed for substance it is Repentance it self. So a desire to repent and believe in a touched Heart and Conscience, is Faith and Repentance it self, though not in Nature, yet in Gods acceptation; for in them that have Grace, God accepteth the will for the deed. Also he that is grieved truly and unfainedly from his heart for one sin, shall propor∣tionably be grieved for all the sins that he knoweth to be in himself; for in the most Regenerate there remain some unknown sins, of which he cannot have a particular Repentance, and yet they are not imputed when there is Repentance for known sins. Thus David repented of his Murther and Adultery, and yet afterward (erring in judgement by reason of the corruption of the times) lived to his death in the sin of Poligamy, without any particular Repentance that we hear of; so the Patriarchs, but God in mercy received a general Repentance for the same, provided we endeavor to finde out particular sins.

Now though Godly sorrow be the beginning of Repentance, yet Repentance it self doth chiefly consist in a change of Life upon this Sorrow, and this standeth in a constant purpose of the Minde, and resolution of the Heart, not to sin, but in every thing to do the Will of God. In this purpose stands the very nature of Repentance, nor must it be several from Humiliation and Faith. We cannot so much as think of our sins aright without grief of heart, neither ought we to be grieved for this grief, 2 Cor. 7.8. This Sorrow pleaseth God greatly, and maketh glad the Angels in Hea∣ven, Luke 15.10. And bringeth the Mourners unto infinite joy and peace of Con∣science. Some there are that repent of their Repentance, are sorry they have sor∣rowed for those sins they yet delight in. This is the height of Impiety, and that which filled the hardness of Pharaohs heart to the full; nor were the Israelites them∣selves free there-from, when their murmuring appetites lusted after the Flesh-pots of Egypt: But he that indeed repents, mourns that he hath not mourned, repents that he hath not repented, humbles himself because he hath not been humbled. This is that which a man must do before he can truly repent of any particular sin whatsoever. And such think it, nay they know it to be impossible for them to repent enough: Such are our Offences against the Eternal and Infinite Majesty of God, as no man is so humbled for them, as that he can say, He need be humbled no more for them. So that this is an undeniable Truth, a general Rule without exception, That whosoever is come to this pass to think he hath repented enough, he is not in the account of Gods Word a true Convert or Penitent: Could our life in length equal Methuselahs, and our Repentance in an undiscontinued practice thereof equal our Life; all this com∣pared to the Infinity of the Majesty offended, would come short to entitle it Long∣lived. An unintermitted Watchfulness, fed and supported by a daily constant revolu∣tion of faithful Prayers, is the pith of Repentance, which is likely to prove so much the sounder, by how much the more free and voluntary the performance thereof is; for extorted and inforced Repentance, though it often proves sound and good, no doubt, yet may not be always so; the instrumental cause thereof hapning to be re∣moved, the Work may not go on.

Repent therefore, for except we repent we shall all perish, Luke 13.3. But if

we judge our selves, we shall not be judged of the Lord, 1 Cor. 11.31. Not as the custom is, a seeming sad Confession of sin out of Formality, not Conscience, of Passi∣on without remorse, or of fear without change; like Judas, who confessed he had sinned in betraying innocent blood. This is not to repent, nor can we be said to be truly penitent, when the Judgements upon us for sin, grieve us more then the sins themselves. And although whensoever an unrighteous man truly repenteth, he shall be pardoned, yet he cannot truly repent whensoever he will: Beware therefore of deferring Repentance. He that refuses to turn when God calleth him, provokes God to refuse to turn to him when he calls upon God, yea to give him over to the hardness of his heart, and to assign him Belshazzers, or the rich Fools death.

There are two parts of Repent∣ance; viz.

• 1. The Mortification of the Old man, that is, Of the Corruption, which by reason of sin sticketh in us.
• 2. The Resurrection of the New.

So there is a two∣fold consideration of Repentance:

• 1. In respect of the beginning of Repentance, as Contrition: This is before Faith.
• 2. In respect of the Act of it; now the Act of Repentance followeth Faith.

The exer∣cise of Re∣pentance; viz.

• 1. A constant turning from all sin unto God, which hath two parts; viz.
  • 1. A purpose of heart and resolution never to sin more.
  • 2. A holy endeavor of performing the said resolution.
• 2. A humble Confession
  • 1. Of our sins, not in word onely.
  • 2. Of our desert of punishment due for them.
• 2. A continual inward grief and sorrow of heart for our sins, not a worldly, but a godly sorrow, which consisteth of two parts:
  • 1. To be displeased with our selves for our sins.
  • 2. To have a bodily moving of the heart, which often causeth crying and tears. The former of these is necessary; the latter is not simply necessary, though it be commendable in whomsoever it is, if it be in truth.
• 4. A true inward Humiliation of the heart, joyned with a true in∣ward shame of all our sins whatsoever.
• 5. An earnest begging of God, in the Name and Mediation of Jesus Christ, pardon for all our sins.

Grief of heart causing Repent∣ance, a∣riseth

• 1. From the Word of God, whereby sin and Gods wrath for the same is discovered, Acts 2.37.
• 2. From Despair of all help in our selves, or any other Creature, Acts 16.30.
• 3. From our wretchedness and vileness by reason of sin, whereby God is offended and his wrath provoked, as well as from our cursedness by reason of the punishment and fearful issue of sin, Luke 15.18.

What the grief is which is in the godly when they re∣pent; viz.

• 1. A grief both for sin past and present, which is called Sorrow; and also for sin to come, which is called Fear.
• 2. An hatred of sin committed, both of present sin, and sin to come.
• 3. An averting from sin committed, to Godliness.
• 4. A flying from sin to come. So the grief is in the heart; the flying is in the will; the averting is in the heart and will, and it is an averting from evil unto good.

The effects of true spiri∣tual grief; viz.

• 1. Shame for evil, which hath been done, Jer. 31.19. Rom. 6.21.
• 2. A true and thorow Resolution to enter into a new course of life.
• 3. A renuing of grief so oft as occasion is offered. True spiritual grief is never clean dried up, because sin the cause of it is never quite taken away.

The true properties of sound repentance; viz.

• 1. We must begin with our hearts to purge them of all corruptions and filthy lusts, Ezek. 18.31.
• 2. As we must turn unto God with the heart, so with the whole and all the heart, with all our soul, Deut. 30.2.
• 3. We must shake off all our sins, as well one sin as another, and turn un∣to God, Ezek. 18.13.
• 4. Our Repentance must be speedy and always, so long as we live, Matth. 24.13. Revel. 2.10.

No man ought to defer his Re∣pentance on this ground, That Christ was merci∣ful to the Thief at his death, Luk. 23.43. For

• 1. That one example is recorded, that none should utterly de∣spair.
• 2. Onely that one, that none should presume.
• 3. It cannot be proved that he put off his Repentance to that day.
• 4. It is not safe to make an extraordinary Action (as this was) a patern: For Christ did miraculously work on that thief, to give in that moment of his Humiliation an evidence of his di∣vine Power.

Reasons why we ought to hasten our Repent∣ance; viz.

• 1. Because we are uncertain of the means, not knowing whether God will offer the same to morrow, or no.
• 2. Because we are most uncertain of our lives.
• 3. Because the longer we live, having not repented, we get the greater measure of sin: Sin by custom becometh stronger, and our selves the weaker thereby to repent thereof.
• 4. Otherwise we provoke Gods wrath against us, and cause him to re∣move the means from us.

We must wit∣ness our Re∣pentance by ac∣knowledging our particular sins and tres∣passes, for these Reasons; viz.

• 1. Because Repentance onely made generally and confusedly, is never true, but a common and hypocritical Repentance of one re∣solved and setled to continue in sin, and not yet touched with a true feeling thereof. Indeed for unknown sins which we in weak∣ness and ignorance commit, the Lord accepteth a general con∣fession and acknowledgement (which no doubt may be said of the poligamy or marrying of many Wives, and other daily infirmities) provided we daily renew our Repentance for all known sins, and lead the whole course of our lives penitentially.
• 2. Because we must make a particular account to God at the hour of death, not a general one of gross sins onely, but a particular one of all specials also.

The true signs of sound Repent∣ance; viz.

• 1. Care to avoid all sin as well as any one, not for fear but love, not be∣cause man, but God commandeth; a diligent care, study, and endeavor to amend what is amiss, and to labor to practice the contrary Vertue.
• 2. Impatience till we have cleared our selves, and made our peace with God for committed sins; and a purging of our selves of other mens sins with a clear Conscience in all things.
• 3. A holy Indignation or Anger against our selves, and the sins we before took pleasure in, either in our selves or others.
• 4. Fear, because it is sin; fearing to offend God because of his Mercy; a filial fear to sin, to displease God, or to hazard his favor.

• 5. Desire or fervent affection to God, to Spiritual things; a longing after the Grace of God, a thirsting after Christs Righteousness and the sincere Milk of the Word.
• 6. Zeal for God and his Worship, which makes us not to perform it per∣functorily; a knowing Zeal after Gods Glory, a holy Contention or Emu∣lation to exceed in Piety.
• 7. Revenge, when we are holily revenged of our selves for our sins by the con∣trary Vertues; a holy Revenge, judging and condemning of our selves for our sins in our selves, or others by our occasion.

Motives to true & sound Repen∣tance; viz.

• 1. The Commandment of God himself so often urged and repeated, Jer. 13.12. & 8.6. & 18.11. This was Johns Proclamation in the Wil∣derness, Mat. 3.8. This Doctrine was preached to our Parents in paradice, was afterward figured out by Circumcision before the Law, and by Purification after the Law, Isa. 1.16.
• 2. Such as Repent not, lie under the bondage of Satan, they are as Ca∣ptives and Prisoners, bound to obey his Will, and to do him Service, 2 Tim. 2.26.
• 3. Such as dye without Repentance, remain for ever without Remission and Forgiveness, they are lost, and must needs perish, if they repent not before, 2 Pet. 3.9. Luke 13.3.
• 4. The Threatnings denounced and executed upon the Rebellious and Dis∣obedient, are made Examples and Admonitions unto us. Gods Ven∣geance justly faln upon others should serve to amend us, 1 Cor. 10.6.
• 5. The Certainty and Suddenness of the last and general Judgement: What maner of persons ought we therefore to be in holy Conversa∣tion and Godliness?
• 6. We must be all led to Repentance by the unspeakable Fruits that fol∣low it; as, Pardon of Sins, Reconciliation with God, Peace of Con∣science, Hearing of our Prayers, and in the end Blessedness in the Hea∣vens, Ezek. 33.11.
• 7. The Exellency of it, which appeareth
  • 1. In the Antiquity of it, being the first Sermon in Paradice.
  • 2. In the Continuance of it, having always been in the Church, and shall be to the end.
• 8. The Pro∣fit of it, w^ch may appear in these five things; viz.
  • 1. It freeth us from the Snares and Subtilties of Satan, 2 Tim. 2.25, 26.
  • 2. It preventeth the Judgement of God in this Temporal life, Jonah 3.4, 10.
  • 3. It procureth the Mercies of God, Temporal, Spiritual and Eternal, Mal. 3.7. Ezek. 18.
  • 4. It freeth us from Death Spiritual and Eternal.
  • 5. It saves our Souls from Death, and hides a multitude of Sins, Jam. 5.20.
• 9. The Necessity of it, because without it we may perish for ever, Luke 13.5, 3.

The means to attain unto re∣pentance; viz.

• 1. A careful, diligent, profitable and constant Hearing of Gods Word, Acts 2.38, 41.
• 2. To beg it at the hands of God by Prayer, for it is the gift of God onely, Ezek. 36.26.

Duties requi∣red of us af∣ter we have repented, viz.

• 1. We must pray to God to uphold us, that we may not fall again into our former Sins and Transgressions.
• 2. We must labor to convert others, and be a means for the beating down of Sin in them, and for the raising of them up to Newness of Life.

XIV.

OBedience, is that whereby a man being endued with Faith and Repentance, doth accordingly to the measure of Grace received, endeavor himself to yield Obe∣dience to all Gods Commandments, from all the powers and parts both of his Soul and his Body. And this is called New-Obedience, because it is a Renewing of that in man whereto he was perfectly enabled by Creation. This Obedience much con∣sisteth in observing the Works of Christ; which we must not understand of do∣ing them according to the rigor of the Law, but of a purpose and endeavor to keep them: For this is a Priviledge belonging to all that are in Christ, That God accept∣eth their wills and endeavors of Obedience for perfect Obedience it self, whereupon they who have but little knowledge, if they have care to get more knowledge, & make conscience to obey that which they know, shall also have the Reward promised; for true Religion stands not in Knowledge, but in Obedience; and this is true Obe∣dience, to make Conscience of every sin in our own persons, to take heed of the in∣fection of sin in others, and to abstain from the appearance of evil: and all this not for a day or a year, but from time to time in all; I say, all our thoughts, words and works, through the whole course of our life, to the end of our days. And this our Obedience must not onely be in doing this or that, but also in suffering the Miseries laid upon us, to the Death; neither in keeping this or that Commandment, but im∣partially keeping them all; yea, and it must be ready and chearful, without any de∣liberation or consultation with flesh and blood.

True O∣bedience, which proceed∣eth from true faith hath these Heads & Branches viz.

• 1. It must be a Fruit of the Spirit in Christ.
• 2. It must be the keeping of every Commandment of God.
• 3. The whole man must endeavor to keep the whole Law in his Minde, Will and Affections, and all the Faculties of Soul and Body.
• 4. He must deny himself, and take up the Cross, Luke 9.23.
• 5. He must believe all things that are written in the Law and Prophets, Acts 24.14.
• 6. He must have and keep a good Consci∣ence: for w^ch these means are very re∣quisite; viz.
  • 1. In the course of his life he must practise the duties of the general Calling, in his particular Calling.
  • 2. In all events that come to pass, in patience and silence he must submit himself to the good will and pleasure of God.
  • 3. If at any time he fall, he must humble himself before God, labor to break off his Sin, and recover himself by Repentance.
• 7. He must prove what is the good will of God, Rom. 12.2.
• 8. He must restrain his life from outward offences, which tend to the disho∣nor of God and Scandal of the Church, 1 Thess. 5.22. 1 Pet. 2.11, 12.
• 9. He must mortifie the inward Corruptions of his own heart.
• 10. He must labor to conceive new motions agreeable to the Will of God, and thence bring forth and practise good Duties, so performing both outward and inward Obedience unto God.

Rules of ordering & direct∣ing our Obedi∣ence; viz.

• 1. We must be assured that we do those things that are warranted in the Word of God, and that they be done according to his Will, Isa. 29.14.
• 2. We must perform our Obedience heartily; not for outward shew and fashion, to be seen of men, but as in the sight of him that looketh upon the heart, Prov. 23.26.
• 3. It must be done with all our power chearfully and willingly; which de∣pendeth upon the former, but distinguished from it, 2 Cor. 8.12.
• 4. It must be done freely out of love to him that commands it, and pure∣ly and simply for his sake; not mercinarily for the Reward, yet in hope thereof.

• 5. We must perform tht fruits of our Obedience entirely, not by halfs; sincerely, not parting stakes between God, and the Devil, and our selves, Jer. 7.9, 10.
• 6. It must be a constant Obedience, not by fits, for a day, or a short and set time; there is no promise made but to such as persevere unto the end, Mat. 10.22.
• 7. Our Obedience must not be delayed from time to time, Heb. 3.7, 8. Mat. 25.10.

God requireth a full and entire O∣bedience, and it is our Duty to yield Obedience to all the Command∣ments of God, for these Reasons; viz.

• 1. God in his own nature is perfect in himself, and perfect in all goodness towards us; we must therefore answer him in Duty and Obedience.
• 2. Christ Jesus is a perfect Savior, a perfect Redeemer, a perfect Mediator; it followeth therefore that we should follow after all Righteousness, and make Conscience of all sin.
• 3. In respect of the Commandments themselves, which are so knit together, that the knot cannot be loosed, but all are dissolved.
• 4. There is nothing done in this flesh, but God will bring it into Judgement, Eccl. 12.14.
• 5. All things commanded of God from the greatest to the least are most just and equal, and therefore to be observed diligent∣ly, without all parting or partiality.

That our Obedi∣ence may be in some good de∣gree to∣wards Perfecti∣on,

• 1. We must labor to have pure and upright hearts, which giveth life to all our actions, and is very much accepted of God, who looks especially to the heart.
• 2. We must be free from any purpose to live in any known sin, and must be enclined to every thing that is good, lest we be unawares ensnared by the contrary.
• 3. We must all take notice of our own wants and imperfections, and earnestly bewail and mourn for them, striving with all our power against them.
• 4. We must make Conscience of the least sin, that we may be afraid of the greatest.
• 5. We must still go forward from good to better, evermore growing in Grace.
• 6. It is our duty to pray unto God to give us upright hearts, which in them∣selves are crooked and corrupt, prone to nothing but what is evil.

This Doctrine of Obedience is useful to Re∣prove

• 1. Those that waste themselves and spend their strength chiefly about the things of this world, and never labor after Regeneration and the things of the Lord.
• 2. Such as content themselves with a small measure of Knowledge and Obedience, of Faith and Repentance.
• 3. Those that do halt with God, and yield a maimed Obedience un∣to him.
• 4. Such as think it sufficient to serve God outwardly to be seen of men, and worship him through Hypocrisie.

Obedience is most lovely in Gods eyes; Obedience better is then Sacrifice: It makes us welcom to the Lord, when we In Faith, in Love, and true Humility Petitions send, and our Addresses make In JESUS Name, and all for JESUS sake. Without this Grace, all other Graces are But as a Glo-worm-light or falling Star. Who knows his Masters will, and not obey, Shall for his knowledge smart another day.

CHAP. VII. Of Fasting and Holy Feasting.

A Religious Fast, is an extraordinary abstinence taken up for a Religious end; it is an abstinence from all Commodities of this life, so far as come∣liness will allow, and necessity suffer, to make us the more humble and meet for Prayer, Isa. 1.16, 17. Matth. 6.16, 17, 18. It is an abstinence from all Meats and Drinks, 2 Sam. 3.35. Jon. 3.7. The Israelites were commanded to put away their best Raiment, Exod. 33.5, 6. To abstain from Mirth and Musick, from Pleasures and all Recreations, Joel 2.16. 1 Chro. 7.5. Dan. 6.18. And in stead of these to give themselves to Weeping, Mourning and Lamentation, Neh. 1.4. For this case they had their Sackcloth and Ashes, to signifie they were no better them∣selves. This was to continue one whole day, 2 Sam. 3.35. Judg. 20.26. 1 Sam. 14.24. 2 Sam. 1.12. Sometimes indeed they continued their Fast longer, as occasion served, and upon extraordinary causes, Hest. 4.16. Acts 9.9. Neh. 1.1, 2. Dan. 10.1, 2. And when the Evening came they did not eat, either in quantity or quality, to recover with advantage what they had abstained from before, but fed upon the Bread of Tears, and mingled their Drink with Weeping. So must we take heed that we make not our Fasts Popish Fasts, or rather Feasts, and think if we abstain from Flesh, we may feed on other Restoratives; or Fast to take the more liberty to sin afterward, or at least to suppose that we have thereby merited at Gods hands what we fasted for. Take heed of this; a rightly grounded assurance of Gods mercy is highly commend∣able, but a self-opinionating conceit of merit for the Works sake done, is uncreature∣ly presumption; a flat contradiction to the very end of Fasting, which should be Self-unworthiness, Self-denial, true Humiliation.

This Fasting must never be without Prayer; for Prayer and Fasting were joyned together, Ezra 9.5. Neh. 1.4. Dan. 9.3. Judg. 20.26. Luke 2.37. & 5.33. 1 Cor. 7.7. True indeed it is that Prayer is available without Fasting, but Fasting never without Prayer; for Fasting is not the worship of God, but onely a help to it; and the most principal end of a Religious Fast, is Supplication or extraordinary Prayer, whereunto as subordinate may be added, Examination, Humiliation, and Mortifica∣tion. As touching the time of a Religious Fast, it is now free in regard of Consci∣ence; indeed in the Old Testament they had a set time of Fasting, as the tenth day of the seventh Moneth, Levit. 16.29. But in the New Testament there is no set time which bindes the Conscience, onely men must Fast as just occasion is offered; and as for Civil-Politick Fasts, they are set for orders sake, and not to binde the Con∣science.

Fasting was once Ceremonial, when the Lord commanded by Moses, that every Soul once in the year should humble it self in Fasting before the Lord, in one of the great Assemblies of his people, Levit. 16.29, &c. & 23.27, &c. And though the Ceremony of the day be taken away by the coming of Christ, Gal. 4. yet the thing it self continueth and remaineth in force. The circumstances of Moral Duties may be changed, but the substance may not be abrogated; for where the same causes con∣tinue, there the thing it self abideth: Therefore this holy Exercise is of as great and necessary use as ever it was, and remaineth in as full force and strength as ever it did, Joel 2.12. Luke 5.33, &c. 1 Cor. 7.5. Acts 13.2, 3. The seasons of Publike Fasts being the times of any general Affliction upon our selves or our Brethren, whether of Sword, Pestilence, or Famine, or any other just judgement, whether threatned, feared, begun or executed. For Private Fasts, the same rule holds in private Afflictions,

neither is any time unseasonable when the Religious Soul sequesters it self, for this Spiritual Physick of private Humiliation.

Holy Feasting is a time of Solemn Thanksgiving for Benefits received, or Evils removed, wherein the Creatures of God may be more liberally used then at any other time: For this is a day of Rejoycing, wherein it was once said to the people of God, Eat the fat, and drink the sweet, Neh. 8.10. Wherein we must be very careful to pre∣serve the fear of God within our hearts, Exod. 18.12. Jobs fear was, lest his sons should cast this fear of God out of their hearts in their Feasting, and so offend God. In every bit we eat, and every drop we drink, we must remember the caveat our Savi∣our gives, Luke 21.24. Take heed to your selves, lest at any time your hearts be over∣charged with surfetting and drunkenness; yea in this time of Holy Feasting there is also enjoyned us a certain kinde of fear of man, Prov. 23.1, 2. When thou sittest to eat before a Ruler, put thy Knife to thy throat; that is, Bridle thine Appetite, have respect not to pass the limits of Sobriety, Temperance, and Moderation. The law∣fulness of these Feasts may be derived from the Primitive Church, so as the poor be regarded, superfluity and riot avoided, and the right end intended, which is the praise and glory of God expressed in Thankfulness for the abundance of his Blessings. Thus after the Sacrifices and Offerings, Aaron and the Elders of Israel came to Feast with Jethro before God, Exod. 18.12. So Ezra the eight. Go your ways, eat the fat, and drink the sweet, and send part to them for whom none is provided; for this is the day of the Lord. In the Primitive Church it was a Custom to have a Feast before the Lords Supper, made by the Communicants; unto which some brought Honey, some Bread, some Wine, some Milk, and every one according to their ability contributing something thereunto. These were called Love Feasts, because they were herein to testifie their mutual Love among themselves; as also to the poor, who hereby were relieved; and to the Ministery it self, which was by these Feasts partly sustained. But in these Feasts there were many spots, Jude v. 12. who were eye-sores and dis∣graces to these holy Feasts, pampering and feeding themselves, and riotously wasting the Goods of the Church, in stead of taking care for the poor, and the Ministery, for whose this Contribution was made: It were to be wished there were no such spots in our Feasts at this day, that neither blemish them by Surfetting, Drunkenness, or Wantonness, nor by excluding the poor from having an interest therein.

Three things re∣quired for the right ob∣servation of a Re∣ligious Fast; viz.

• 1. That the Causes be just and weighty, such as these; viz.
  • 1. When we our selves are faln into any grievous sin, where∣of our Conscience accuseth us, and whereby we procure the wrath of God against us. So did the Israelites, 1 Sam. 7.6.
  • 2. When some among us fall into any grievous sin, though we our selves be free from it, because for the sins of others Gods judgements may justly fall upon us. For this Paul blamed the Corinthians, 1 Cor. 5.2.
  • 3. When the hand of God in any judgement lies upon us: Thus did the Israelites, Judg. 20.26.
  • 4. When the hand of God in any fearful judgement lies heavy on others among whom we live, though we our selves be free. So David, 2 Sam. 12.16. Psal. 35.13.
  • 5. When Gods judgements are imminent, and as it were hang over our heads. So did Jehosaphat, 2 Chro. 20.2, 3.
  • 6. When we stand in need of some needful Blessing of God, especially such as concerns Salvation. Thus did Cornelius, Acts 10.30.
  • 7. For Gods blessing and good success on the Ministery of the Gospel: So did the Church for Paul and Barnabas, when they sent them to Preach, Acts 13.3. And so ought we to do at this day.

• 2. That the right maner of Fasting be observed, which stands in these parti∣culars; viz.
  • 1. Abstinence from meat and drink, and all maner of nourishment of the Body.
  • 2. Abstinence from all maner of sin, whether in thought, word or deed.
  • 3. Abstinence from sleep, such as thereby the body may be the more humbled and afflicted with the want of food, 2 Sam. 12.16.
  • 4. Abstinence from soft and rich apparel, Exod. 33.4, 6. Jon. 3.6. 2 Sam. 12.20.
  • 5. Abstinence from Matrimonial benevolence, 1 Cor. 7.5. Joel 2.16.
  • 6. From the ordinary Works of our Calling, Levit. 16.29, 31. & 23.28, 32.
  • 7. Abstinence from all pleasant and delightsom things, which may any way refresh Nature, 2 Sam. 12.20. Dan. 10.3.
  • 8. Abstinence from all maner of Sports, Pastimes and Recreations, they being all contrary to sound Humiliation.
  • 9. So far forth to abstain from Sin, Meat, Delights, and all worldly things whatsoever, that as well the Soul as the Body may be there∣by afflicted.
• 3. That the right ends of a Religious Fast be obser∣ved; viz.
  • 1. To subdue the flesh, that is, to bring the Body, and so the bodily lusts into subjection to the Will and Word of God, subduing the corruption of Nature: We must not therefore think it sufficient to abstain from flesh, and Popishly pamper our Bodies with restorative Conserves, nor eat the day before, or the day after the day of Fast∣ing sufficient for two days.
  • 2. To stir up our Devotion, and to confirm the Attention of our Mindes in hearing and in praying, it prepares us unto Prayer, and furthers us therein.
  • 3. To be a spur and provocation to true Humiliation and Repentance.
  • 4. To admonish us of our guiltiness before the Lord, and to put us in minde of the Acknowledgement of our Sins, whereby we are be∣come unworthy of any Blessing, Gift or Mercy.
  • 5. It serves for an outward Testimony and Profession of our Humilia∣tion and Repentance; to testifie the humility and the contrition of our hearts, that is to say, Our inward Sorrow for sin, our Repentance, and effectual turning.

The Religi∣ous Fast is twofold; viz.

• 1. Private; performed by one or more in a Family, that our Prayers may be the more effectual, Neh. 1.4. 2 Sam. 12.16. & 3.35. Psal. 35.13. & 69.10. Dan. 9.10. Acts 10.30.
• 2. Publike; performed by the whole Congregation, Joel 2.12. Jonah 3.7. This ought not to be used of a few; and therefore all sorts of people should come to the same, and none absent themselves from the Assemblies in such publike times of Publike Humiliation.

The seve∣ral sorts of Fasts; viz.

• 1. Physical; when for Healths sake a man forbeareth food; a Fast prescribed by the Physitian to preserve and restore Health.
• 2. Politique; when certain times of abstaining from food are enjoyned for the preservation of plenty, and preventing of penury.
• 3. The Fast of So∣briety and Tem∣perance, Rom. 13.13. 1 Cor 9.25. 1 Thes. 5.6. 1 Pet. 5.7. Of this Fast Bernard saith,
  • 1. That the Eyes must fast from curious sights and all wantonness.
  • 2. The Ears must fast from Fables, evil Reports, and un∣savory Discourse.
  • 3. The Tongue must fast from Slander, Murmuring, and Railing Speeches.
  • 4. The Hands must fast from evil works.
  • 5. The Soul must fast from Sin, and doing our own will, Luke 21.34. Ezek. 16.49.

• 4. Enforced, Necessary or Constrained Fast, as in time of Famine, or the poor mans Fast, or in a Besieged City, or Ship far from Land.
• 5. Moral; when men eat and drink sparingly, not so much as their Appetite desireth, but onely so much as may preserve Nature, and Maintain Health and Strength.
• 6. Spiritual; when men abstain from Vice, which is as food to their corrupt Nature, Isa. 58.6.
• 7. Miraculous; when men extraordinarily assisted by the power of God, abstain from all maner of food longer then the Nature of man is able to endure; which cannot be brought into imitation. Such was the Fast of Christ, Mat. 4.2. of Moses, Exod. 34.28. and of Elijah, 1 Kings 19.8.
• 8. Hypocritical; when men, without respect to any occasion of Fasting, ap∣point set times weekly, monethly or quarterly to Fast. Thus fasted the Pharisees, Luke 18.12. whom Christ taxed of Hypocrisie, Mat. 6.16.
• 9. Idolatrous; when men making difference betwixt Meats for Conscience sake, abstain from one kinde, and glut themselves with another, and yet count this a Fast.
• 10. Superstitious; when men place Religion and Holiness in the abstaining from Meat, making the very outward act of fasting to be a part of Gods Worship, contrary to the Apostle, 1 Tim. 4.8.
• 11. Religious, or the true Christian Fast; when men seasonably abstain from refreshing their Bodies, to make them the more fit for Religious Duties; being an abstinence for one day, commanded of the Lord, from all Meats and Drinks, and Delights of this Life, thereby to make solemn profession of our Humiliation, it being the end thereof to further and better it, Lev. 23.27, &c. Psal. 35.13. Deut. 10.12. 1 Kings 21.27, &c. 2 Chron. 12.6, 7. Ezra 8.21.

In our Fasts we must seek to approve our selvs and our Actions onely to God, for which end we must ob∣serve these 3 Rules; viz.

• 1. With our Fasting we must joyn a Conversion of our heart from Sin unto God, Joel 2.12. Now that our heart may turn to God in Fasting, we must have spe∣cial regard to our behavior both before, in, and after our Fast, whether publike or private: As,
  • 1. Before the Fast we must prepare our selves thereto in an holy maner, by a serious consideration of the Causes and Occasions of our Fast. So did Jehosha∣phat, 2 Chron. 20.3.
  • 2. In Fasting we must labor to have more tender Affections, and deeper Humi∣liation then ordinary, 1 Sam. 7.6.
  • 3. After the Fast we must labor for Refor∣mation and Amendment of life, that our behavior both towards God and Man may be every way better then be∣fore.
• 2. We must be sure we propound unto our selves therein the right ends of a Religious Fast; for if we fail therein, and propound other ends unto our selves, we corrupt the whole action unto our selves.
• 3. With our Fasting we must joyn the Duties of the second Table, in the works of Justice, Mercy, and Love to our Brethren: for without these our Love to God is not sincere, and he rejects that bodily Humiliation that is severed from them, Isa. 58.3, &c.

Popish Fasting is abo∣minable for these Rea∣sons, which may well prevail with us to abhor it; viz.

• 1. In their Religious Fasts they allow one Meal, so it be not flesh; and beside that, drinking of any kinde of Wines or Drinks, taking of Electuaries, Strong-Waters, and Conserves, and such like, at any time of the day; which is a Mock-Fast, and nothing else.
• 2. They make distinction of Meats necessary to a Fast, and that not for Civil ends, as Magistrates may do, or for

• Temperance sake, as private men may do; but for Conscience sake, which is a Doctrine of Devils, 1 Tim. 4.3.
• 3. They binde men in Conscience to many set days of Fasting, and make the omission thereof a deadly Sin, wherein they take away our Chri∣stian Liberty; for there was no want of care in our Savior Christ to appoint all good means for the mortifying of the flesh, and yet he prescribed no set Fasts in the New-Testament.
• 4. They make Fasting meritorious; teaching, That a man thereby may satisfie Gods Justice, whereby they do Blasphemously de∣rogate from the All-sufficiency of Christs Obedience and Wor∣ship.
• 5. They make no Conscience of Fasting from Sin, though it be the chief end thereof; nor is their Fasting an afflicting of the Soul, or Humiliation of the Inward Man, but a Formal hanging down of the head: wherein too many of us Protestants are of the same Religion.

Touching Holy Feasting, the Liberty thereof is permitted for these Reasons:

• 1. To put a Difference betwixt Humiliation and Re∣joycing.
• 2. To Testifie our outward Rejoycing by that out∣ward Sign; thence called A day of Joy and Glad∣ness, Esth. 9.19.

Rules of Direction for the right use of Feasting; viz.

• 1. All Excess must be avoided in Eating and Drinking, Eph. 5, 18.
• 2. They must be sanctified with holy Conference. It was Christs own practice, Eph. 4.29. Luke 5.29, &c. & 7.36, &c. & 14.17, &c.
• 3. Blessing before and after Feast must be used. This also was Christs usual practice, Matth. 14.19. & 15.36. & 26.26.
• 4. They must minde us of Gods Free Bounty, and of our Unworthi∣ness of the least and meanest of Gods Creatures.
• 5. This is a fit season of Testifying mutual Love one to another, by sending portions and gifts from one to another. This is a commend∣able Custom of old, enjoyned to Gods people, Esth. 9.22. and pra∣ctised by them, Ezra 8.12.
• 6. The Poor must then be specially remembred, as is expresly com∣manded, Neh. 8.10. Esth. 9.23.
• 7. In the midst of thy greatest mirth, think of the Distresses of those that are afflicted.
• 8. In the end of this Rejoycing, examine thy carriage of all that day, and crave pardon for what hath been done amiss, Job 15.

To the right use of Meats and Drinks are these three things required:

• 1. Before we Eat, Consecration of the Food, by praying for a Blessing on it, 1 Tim. 4.5.
• 3. In our Eating, Decent, Temperate, and Christian Beha∣vior.
• 3. After we have Eaten, Prayer and Thanksgiving to the Lord, Deut. 8.10.

The Reasons where∣fore we ought to con∣secrate the Meat, before we use it; viz.

• 1. That in the use of it we may lift up our hearts to God, and thereby put a difference and distinction between our selves and the bruit Beasts.
• 2. That we may be admonished thereby touching the Title we have to the Creature, which being once lost by our first Parents, is restored to us again by Christ.
• 3. That it may be an assured Testimony to our hearts,

• That we may use the Creature with Liberty of Conscience when we do use it.
• 4. That we may be sanctified to the use of the Creature, as it is san∣ctified to us, to the end we may use it with Temperance, and not abuse it.
• 5. That when we use the Creature, we may depend on God for a Blessing on it, to make it our Nourishment: for no Creature can nourish by it self, but by Gods Command, whence proceeds the nutri∣tive Vertue.
• 6. That we may not grow to Security, Forgetfulness and Contempt of God, and so to prophaneness in the use of our Meats and Drinks.

Praising of God after Meat, stands in these two Particulars; viz.

• 1. In an holy Remembrance, That God hath given us our Food, Deut. 8.11.
• 2. In lieu of Thankfulness to God, we must employ the strength of our Bodies in seeking his Glory, and walking according to his Commands, 1 Cor. 10.31.

That we may eat to the Lord, four things are to be observed; viz.

• 1. That in our Eating we must practice Justice, Prov. 20.17. 2 Thess. 3.2.
• 2. We must practice Love and Charity in our Eating, Rom. 14.21. Neh. 8.10.
• 3. We must use Sobriety, a holy Moderation in the use of our Dyet, Prov. 23.1, 2.
• 4. Every man must eat his Meat in godliness.

Four Rules whereby we may Eat our Meat in godliness; viz.

• 1. By taking heed of the Abuse of any Creature appointed for our use, by intemperance.
• 2. By receiving the Creatures as from the hand of God himself, Gen. 1.29. Exod. 16.15.
• 3. We must receive the Creatures from God, as Tokens of our Reconciliation to him, in, by and through Christ, Ephes. 5.20.
• 4. We must learn to be Content with that Portion which God hath assigned us, be it never so mean or small.

Motives to avoid Excess in Dyet:

• 1. It destroys the Body, and kills even the very natural strength and life thereof.
• 2. It brings by consequence of the former evil, great hurt to the Soul of man.
• 3. There is a Wo belongs to them that eat or drink intemperately, Isa. 5.11, 13, 14.

The time of holy Feasting is a time of Rejoycing, a day of Gladness, wherein we may with more liberty use lawful Recrea∣tions: Touching which we must observe these three Conclusions; viz.

• 1. Recreations may not be in the use of holy Things, as in the use of the Word, Sacra∣ments, &c.
• 2. Recreations may not be made of the Sins and Offences of men; but on the contra∣ry, Sorrow and Mourning for them, Psal. 119.136.
• 3. We may not make Recreations of Gods Judgements, or of the Punishments of Sin.

All lawful Recreation is onely in the moderate use of things indifferent, which are in themselves, neither commanded, nor forbidden; for by Christian liberty, the use of such things for lawful delight and pleasure is permitted unto us. There∣fore also observe these other special Rules for the right use of lawful Recrea∣tions; viz.

• 1. We are to make choice of such Recreati∣ons as are of least offence, and of the best report, Phil. 4.8.
• 2. They must be profitable to our selves and others; they must also tend some way to the honor of God, 1 Cor. 10.31.
• 3. The end of them must be to refresh our bodies and mindes, and not for gain.
• 4. They must be moderate and sparing, both in respect of time about them, and in re∣spect of our affections on them.

And because Games are used at times of Recreation, observe likewise that all Games are of three sorts; viz.

• 1. Such as are ordered by the wit and industry of man, and they may be used lawfully, if lawfully used.
• 2. Games of hazard, wherein hazard onely orders the Game not wit; and they by the consent of Godly Divines are unlawful.
• 3. Mixt Games, partly of hazard, and partly of wit, which as they are not to be commended, so are they not simply condemned.

At times of holy Feasting we may also more freely Apparel our Bodies, but still having re∣spect to these two Rules:

• 1. Our care for it, and the Ornaments of the body, must be very moderate, Matth. 6.18, to 31.
• 2. It must be fitted to the Body, in a comely and decent maner, such as becometh Godliness, Tit. 2.3.

Rules for decency and comeliness in Apparel; viz.

• 1. That it be according to the Sex, Deut. 22.35.
• 2. It must be according to our Office, Calling, or Function.
• 3. It must be according onely to our Ability, yea sometimes short of that too.
• 4. It must be somewhat answerable to our Degree, for distinction of order in the Societies of men.
• 5. It must be according to the received Custom of the Countrey where we live, Zeph. 1.9.
• 6. Such as may express the modesty of our Mindes, Frugality, Shame∣fac'dness, &c. 1 Tim. 2.9, 10.
• 7. It must be framed to the example of the Gravest, and most Sober of our Order and Place.

The end of Ap∣parrelling our Bo∣dies is threefold:

• 1. For Necessities sake to preserve Life and Health.
• 2. For Modesties sake to cover our Nakedness.
• 3. For honor and respect sake which we owe our Bodies, 1 Cor. 12.23, 24.

Special Rules for Direction in the right adorn∣ing of the Body; viz.

• 1. Every one must be content with their own natural Favor and Complexion that God hath given them.
• 2. We must place the principal Ornament of our Souls and Bodies in Vertue and good Works, and not in any outward thing.
• 3. In the use of Ornaments we must be very sparing, and keep our selves within the mean.
• 4. Ornaments must be used not always alike, but according to oc∣casions; as in this time of Holy Feasting we may use them more freely then at other times.
• 5. We must adorn our Bodies to a right end, viz. That thereby we may honor them, and in them honor God.

The right and spiritual use of Apparrelling our selves; viz.

• 1. To consider our Cloaths are but as the Plaister of our shame, and thereby to humble our selves.
• 2. When we clothe our selves, to remember to gird up our loyns, to prepare our selves for Christ, whether by Death or by Judge∣ment.
• 3. By putting on of our Garments, we must be admonished to put on Christ, Rom. 13.14.
• 4. By putting off of our Cloaths, we are admonished to put off the old Man, the Body of Corruption.

Sick Soul, hast surfetted with Sin? No doubt Thy safest Physick is to Fast it out; Or is Gods hand, his just Revenging hand Threatned, inflicted on thee or the Land? Or doest thou want some Blessing? Go thy way, Prepare thy self to Mourn, to Fast, and Pray: But if God stops a Plague, or sheaths his Sword, Thou may'st be glad; Rejoyce, but in the Lord: And let thy Holy Feasting never be Without Thanksgiving, Fear, and Charity.

CHAP. VIII. Of Ecclesiastical Discipline.

ECclesiastical Discipline is that other Key of the Kingdom of Heaven, which is joyned with that of the Preaching of the Gospel; and doth open or shut, when according to the Commandment of Christ, they who in Name are Christians, but in their Doctrine or Life, shew themselves aliens from Christ, Rom. 12.7, &c. After they, having sometime been admonished, will not depart from their Errors and Wickedness, are made known unto the Church, or to them that are appointed for that matter, and purpose of the Church; and if neither then they obey the Admonition, are of the same men by interdiction from the Sacraments shut out from the Congregation of the Church, and by God himself out of the Kingdom of Heaven: And again, if they profess, and indeed declare amendment of life, are re∣ceived as Members of Christ and his Church, Matth. 18.17, &c. 1 Cor. 5.2, &c. 2 Thes. 3.14, 15.

This Ecclesiastical Discipline is to be ministred by the Pastors of the Church, whereunto are adjoyned certain Elders, for this end as Necessities shall require, chosen of the Church. For Excommunication is an Action of the Church, perform∣ed in the Name of Christ, whereby a grievous Transgressor, or an open, ungodly and obstinate Sinner, is banished from the Fellowship of the Faithful, by the judge∣ment of the Elders, by the consent of the Church, by the Authority of Christ, and by the Holy Scriptures.

They who are to be Excommunicated, are chiefly such as deny some Article of the Faith, or shew that they will not repent, nor submit themselves to the Will of God, according to his Commandments, neither make any scruple of persisting stub∣bornly in manifest Wickedness. The chief and principal part in Excommunication, is Denunciation, whereby is denounced, That he that denyeth Faith and Repentance, is no Member of the Church, as long as he continueth such. And this Denunciation whereby one is Excommunicated, is not in the Power of the Minister of the Church,

but in the Power of the Church, and is done in the name of the Church, because this Commandment was given by Christ unto the Church; and not for the destruction of the Sinner which is to be Excommunicated, but for his Edification or Salvation, 1 Cor. 5.5.

Some draw the Original of this Church Censure even from Adam, whom the Lord cast out of Eden, and by an Angel kept him from re-entring, and suffered him not to touch or taste of that Tree, which was a Sacrament of Life unto him. So some observe touching Cain, whom the Lord cast out and banished from his face; and in∣deed, the Face of God may be called The place of his solemn Worship, where he more specially appears. In the time of the Law were many Ceremonies to this purpose; the unclean were kept from coming to the Tabernacle, from entring into the Temple, from the partaking of the Sacrifices, and from eating the Passover, Num. 19.13, 20. & 9.13. And Abraham is commanded to cast out the Bond-woman and her son out of his Family, which was the Church, Gen. 21.10, 11. So in the New Testament, Matth. 16.19. & 18.18. The use of the Keys to open and shut, and the words of binding and loosing come directly to this purpose. This was executed on Hymeneus and Alexander, 1 Tim. 1.19, 20. From all which it is very clear, That Excommunica∣tion is a sentence of the Church, whereby a Member thereof convicted of some grievous Crime, and by no means brought to Repentance, is driven out of the Church, and cut off from the Communion and Fellowship of the Faithful, that thereby he may be driven to Repentance.

The Church is the City of God, Excommunication is the Sword: That the School of Christ, this is the Rod: That the Temple of God, this is as it were the Whip to scourge out such as abuse it and themselves: That the Body of Christ, this is as a Medicine to cure the sick Members thereof: That the Vine and Sheepfold, this serveth to keep the Foxes and Wolves from it. The Mark whereat Excommunication aimeth, and the end whereto it tendeth, is, That the Sinners being ashamed, may be brought to Repentance, and that such as live in the Church might not be corrupted; for the cause of the Institution of Excommunication, is not so much the punish∣ment of Sin, as the Salvation of a Sinner, the edifying of the Church, and the glory of God: For the Church, according to the Doctrine of Christ, smiteth none with the Spiritual Sword, but such as are impenitent; and doth not this unto death, but unto life; and therefore receiveth them that repent.

The Censure of Excommunication must be used as an Ordinance of God, not as an Invention of Man, not onely knowing the nature and use of it, but practising it to the glory of God, and to the good of others: Not like the Church of Rome, that playes fast and loose with the souls of men for gain, nor like their Apes of Modern Times, little regarding whether the Excommunicate repented or not, but more advising them to pay their Fees and discharge the Court, then to repent of their Offences. The persons that are liable to this Censure of the Church, are onely such as have confessed Christ, and called upon God the Father together with us, al∣beit they have denied him in their deeds; and being exhorted, will not hear; being admonished, will not obey; being reproved, will not repent. As for them that are without, the Lord will judge them, the Church hath nothing to do with them, 1 Cor. 5.12, 13. For those that were never of the Church, cannot be cast out of it, being never of the number of the Faithful: And here also know, That one person may not be Excommunicated for another, but onely the party offending.

Now if any man be truly ingrafted into Christ, indued with Faith in Christ and Repentance from dead works, being a Member of his Body, in Deed and in Truth, Excommunication shall hurt him nothing at all in regard of that Spiritual Union or Communion, forasmuch as the Sentence so given is in that particular void and fru∣strate. And though a man justly deserveth to be Excommunicated through his sin, and to be separated from the Communion of Saints, yet Excommunication is not the first and chief cause thereof, but his own sin and the continuance in it; seeing it doth not sever him from God, but declareth him to be severed through his impeni∣tency;

as the Priests under the Law, putting out the Leprous, did not defile them with the Leprosie, but pronounced them to be defiled; or like the sentence of the Law, which is but declared onely by the Judge upon the Malefactor: So it is im∣penitency, obstinacy, and perseverancy in sin, that separates a sinner from the Church, Excommunication is onely the Declarative sentence thereof.

Ecclesiastical Disci∣pline is the Order in the Church instituted by God, especially for these two ends; viz.

• 1. That the Ministery of God may be preserved, and that all things may be done in the Church decently, and in order.
• 2. That the Conversation of every one may be looked into, that such as have given offences may be amended, and ac∣cording to the degrees prescribed by Christ.

The order which the Church doth use in the exercise of her power, may be com∣prehended in these three Verses of the eighteenth Chapter of Matthew; viz.

• 1. If thy Brother trespass, go and tell him his fault between thee and him alone; if he hear thee, thou hast won thy Bro∣ther, Matth. 18.15.
• 2. If he hearken not unto thee, let him be again privately ad∣monished by thee, taking one or two others with thee, Mat. 18.16.
• 3. If he will not vouchsafe to hear them, tell it unto the Church; if he refuse to hear the Church also, let him be unto thee as a Heathen man and a Publican, Matth. 18.17.

In Excom∣munication there are three Judge∣ments to be considered; viz.

• 1. Of God; when he doth hold any obstinate Sinner guilty of his offence, and so guilty of condemnation.
• 2. Of the Church; after that God hath holden him guilty; for the Church is onely to pronounce, and to declare him so to be; not ab∣solutely, but with condition of Repentance.
• 3. Of God again; whereby he ratifies that in Heaven which the Church hath done on earth.

The Power of Ec∣clesia∣stical Disci∣pline is very neces∣sary in several re∣spects; viz.

• 1. In respect of the Commandment of God, 1 Cor. 5.5.
• 2. In respect of Gods glory, which would be much impeached, if without difference the wicked and blasphemers go in the number of Gods children.
• 3. Lest the Sacrament of the Lords Supper be prophaned by the wicked, and that be given them in the Supper, which is denied them in the Word.
• 4. For the safety of the Church, which shall be punished if she permit wil∣lingly the prophanation of Christs Ordinance.
• 5. For avoiding offence in the Church that others be not corrupted, 1 Cor. 5.6.
• 6. For the safety of sinners, that they being often admonished may return to Repentance, and be received again into the Church.
• 7. For avoiding of offence among those that are without; and that the Name of God may not be blasphemed, nor evil spoken of; nor they who are not as yet Members of the Church, kept from coming into it; nor the Cove∣nant of God despised nor reproached.
• 8. That from the sinners themselves punishments may be averted, because the wicked approaching to the Lords Table, eat their own damnation.

The differ∣ence between Church∣Discipline and State-Govern∣ment; viz.

• 1. The power committed unto the Church dependeth on Gods Word, the Civil power is armed with the Sword.
• 2. In the Church Judgement proceedeth according to Gods Laws, in the Civil State according to Civil Laws.
• 3. The Church punisheth the obstinate with the Word of God, yet so as it pierceth unto their Consciences: The Civil State punisheth the obstinate onely with corporal punishments.

• 4. Oftentimes the Discipline of the Church hath place where there is none for Civil Judgement; and the Civil Government oftentimes hath place where there is none for Church Discipline.
• 5. The Judgement of the Church hath degrees of Admonition before it comes to punish; but the Civil Judgement proceedeth to punishment without it.
• 6. The Church does often reverse and retract her Judgement and Punish∣ment, if there come Repentance; but it is otherwise with the Civil Magistrate.

Touch∣ing Ex∣communi∣cation, ob∣serve these four things from Matth. 7.6. viz.

• 1. The Foundation thereof; it is an Ordinance of God; for all obsti∣nate enemies of God by Christs Commandment, must be kept from holy things: A man living in the Church may be worse in practice then an open enemy; and such an one was Ishmael, who for mocking Isaac, the Son of the Promise, was cast out of Abrahams Family; that is, out of the Church of God, Gen. 21.10, 11. For Abrahams Family at that time was Gods visible Church.
• 2. The End thereof; which is, to preserve the holy things of God from pollution, contempt, and prophanation; even the Word, Prayer, and Sacraments, which wilful Enemies would trample upon, as Swine upon Pearls: And herein we may see the abuse of this Ordinance, when it is made for Politique and Civil Respects.
• 3. Who must execute this Censure of the Church; namely, they to whom the disposing and keeping of the holy things of God is committed; that is, The lawful Ministers of the Word and Sacraments, but with∣out the Exercise of this Censure which God hath given unto the Church, they cannot keep those holy things pure which God hath committed unto them.
• 4. How far this Censure of the Church reacheth and extendeth against obstinate and wilful Enemies; namely, to the debarring of them from the use of the Saints Communion in Prayer and Sacraments. Indeed if the party be excommunicated for some particular Crime, and there be hope of his Repentance, because he doth not maliciously persist by wilful obstinacy in his sin and contempt of the Church, then although he be excluded from Communion with them in the Sacraments and Prayer, yet he may be admitted to the hearing of the Word, because that is a means to humble him for his sin, and to bring him to Re∣pentance, which is the end of all Ecclesiastical Censures.

The Censures of the Church are of three sorts, all of them ha∣ving their proper time, and place, and use, and object, according to the nature of the offence, and party offending;

• 1. Admonition or Exhortation to amendment, which also is joyned with reprehension and denunciation of Gods judgements against the party not repenting, but per∣sisting in his evil way, Gen. 3.11. & 4.6, 7.
• 2. Suspension, whereby the offenders for a time are barred from the Lords Supper: This is not a Separation from all holy things but some onely, till clearer evidence pro∣duce either farther punishment or absolution, 2 Thes. 3.14, 15.
• 3. Excommunication, which is a Separation from all holy things, and the Priviledges of the Church, and the Com∣munion of Saints, because to their sin they adde this ob∣stinate contempt of the Admonitions given unto them, Gen. 17.14. Ezra 10.8. Matth. 18.17.

There is a two∣fold Communica∣tion or Communi∣on from w^ch an ex∣communicate per∣son may be said to be excluded; viz.

• 1. Inward and Spiritual, which every Faithful one hath by Faith and Love; first with God, and then with the Saints of God, 1 Joh. 1.3, 7. From this Fellowship can none be excluded, but by sin, which is it alone can separate any man from the Grace of God, and from Communion with him. The Church Excom∣munication can bar and shut out no man from this Communion.
• 2. Outward and Corporal, which standeth in a common partaking together in the Word, in Prayers, and in the receiving of the Sacraments, and in familiarity and friendship one with an∣other; from all which Excommunication separateth.

The Bands or Duties which no Excom∣munica∣tion doth dispence withal; viz.

• 1. Natural; if any Excommunicate person be in want or any distress, we must minister unto him such things as are necessary for his preserva∣tion.
• 2. Domestical, as the duties of Wives, Children, and Servants, may not be shaken off under any colour or pretence of Excommunication. Pro∣vided, that they cease not to pray for them, to admonish them, to hate their sins, and see they defend them not in their wicked courses, or joyn with them in opinion.
• 3. Civil or Politique; it is lawful to buy of him or to sell unto him; yet we ought not to converse and commerce with him as with a Friend.

The Du∣ties which are to be performed to Excom∣municate persons; viz.

• 1. We must love the Persons of the Excommunicate in the Lord, and thirst after their souls health, and for their conversion.
• 2. We must exhort and rebuke them; so that albeit we love them, we must take heed that we do not flatter them, and so harden them in their sins.
• 3. We are bound to pray for those that are bound by the Church Cen∣sures; we are not to pray with them, but it is required of us to pray for them.
• 4. We are to assure them that upon their Repentance we are ready to embrace them, and to receive them as Brethren; forasmuch as there is joy in Heaven for one sinner that is converted from the error of his ways.

The fearful estate and con∣dition of Ex∣communicated persons; viz.

• 1. Their Names, whilest they persist in their obstinate Impenitency, are cancelled out of the number of the people of God, Gen. 1.7.
• 2. The Sentence that is pronounced on Earth, is ratified in Hea∣ven, Matth. 18.18, &c. for Christ is the Author of it, 1 Cor. 5.4.
• 3. They are barred from the Word and Sacraments, and from Pray∣ers with the Congregation; the Word prevailed not to do them good, the Sacraments would do them hurt.
• 4. They are infamous, for they are to be called and accounted as the Heathens and Publicans, Matth. 18.17.
• 5. Such as thus contemn the Admonition and Reprehension of the Church, lose the Communion of Saints, and become the bond∣slaves of Satan, 1 Cor. 5.3, 4, 5.
• 6. Being cast out of the Church they are banished out of all Churches; the Churches of God have all cast them out whom one hath cast out; And if we be not of the Church of God, we are of the Synagogue of Satan.
• 7. The sundry Decrees and Constitutions established by Humane Laws, do much aggravate and set forth the hideous condition of such as are worthily cast out of the Church.

The ends of Ex∣commu∣nication are these, viz.

• 1. The good of the person Excommunicated, that if it be possible he may be won.
• 2. The Salvation or preservation of the whole Church, 1 Cor. 5.13. lest others be infected.
• 3. That the rest may fear, and be kept within the bounds of their duty, 1 Tim. 5.20.
• 4. That those Punishments which hang over the Church for sin, may be kept off and avoided, Josh. 7.11. Numb. 25.7.
• 5. The Glory of God; and if this be before their eyes that are Gover∣nors of the Church, it will keep them from declining either to the right hand or the left, from winking at the sins of great ones, and cen∣suring the faults and infirmities of those of low degree too sharply; from winking at great beams in some, and from having Eagles eyes to pry into the motes of others.

The use of Excommunicati∣on ought to be perpetual and universal in the Church, be∣cause the causes of this power of the Church are perpetual and universal: As

• 1. The Commandment of Christ, Matth. 18.18. 1 Cor. 5.5.
• 2. That obstinate Sinners being made ashamed, may be brought to Repentance.
• 3. That no others should be infected by their evil life and corrupt example.
• 4. Because it is the ordinary Office of the Church to judge them that are within, 1 Cor. 5.12.

Obstinate Sinners are to be cast out of the Church, w^ch ought not to Tolerate open Of∣fenders, for these Rea∣sons; viz.

• 1. Because it is a comely thing for the Saints of God to purge them∣selves of them; that as they differ from Heathen men, so they may differ from Heathen Meetings: for, They are a holy people, Deut. 2.14.
• 2. Because for the neglect of this Duty the Wrath of God falleth upon the Sons of men, Col. 3.6.
• 3. Because it is a cause of great Mercy, and wonderful Blessing from God, when such as transgress are resisted and punished, Joh. 7.13. & 8.1, 2.
• 4. Because it would be reproachful to God and his Son Jesus Christ, if they who lead wicked and wretched lives, should be admitted freely to his Table, as if his people were a company or conspiracy of pro∣phane persons: whereas the Church is the Body of Christ, Col. 1.24.
• 5. By continual company of the wicked, the godly are corrupted, 1 Cor. 5.6, 7. it is better that one Member be cut off, then that the whole Body of the Church should perish.
• 6. They are to be cut off, to the end that such as are wicked livers may begin to be ashamed of themselves and their wickedness, who by winking at their sin, would grow the more obstinate, but by this cha∣stisement may be reclaimed and preserved, 1 Cor. 5.5. We must have no company with scandalons livers, that they may be ashamed, 2 Thess. 3.14.

Excom∣municati∣on descri∣bed by its several parts; viz.

• 1. It is a Sentence of the Church. Mat. 18.17.
• 2. It must be executed upon him that is a Member of the Church, 1 Cor. 5.11, 12.
• 3. The party Delinquent must be convicted of some grievous crime, Tit. 3.10.
• 4. It stretcheth to him that cannot be otherwise brought to Repentance.
• 5. He is driven from the visible and outward Communion of the Saints.
• 6. The end or use of it is to make him ashamed that hath offended.

From the first part of the de∣scription of Excommuni∣cation, we learn,

• 1. That such as are themselves out of the Church, and no true parts thereof, have nothing to do herewith.
• 2. How great the honor and dignity of the Ministery is, to binde and loose offenders, to open and shut Heaven, to remit and re∣tain Sins, so that it belongeth not to private persons.
• 3. That those Churches are deceived that cast from them this Ordi∣nance of Christ.

From the second part of the descri∣ption of Excom∣munication, we learn,

• 1. What person is to be Excommunicated; even such an one as was called our Brother, and registred in the number of the children of the Church, and not such as are without.
• 2. To Discern the gross folly and corrupt dealing of the Church of Rome, which hath nothing to do herewith, being not the true, but a false Church.
• 3. Such as are without the Church, may not hence be encouraged to continue in Sin, because they are without Church-Censures, but let them hasten to come within the Church, lest their con∣demnation be to come.

From the third part of the de∣scription of Ex∣communication, we learn,

• 1. That a man is not to be Excommunicated and put out of the Church for every trifle, or for every Sin, but for Scandals and Offences against the First or Second Table, and such as are most notorious.
• 2. That it is not to be used as the first, but as the last Remedy; so that there is required Patience and much Lenity, waiting whether he will by private Admonitions and Exhortations, private Reproofs and Rebukes, be amended or not.
• 3. That whilest Sin is secret and unknown, no man can be Ex∣communicated, but then onely when it is made publike and manifest unto all; and it is then made publike, when the Church is acquainted with it.

From the fourth part of the de∣scription of Excommu∣nication, we learn,

• 1. That such as have offended, and truly repent of their sins, giving evi∣dent Testimony of their unfained Conversion, ought to be spared, and not censured; to be comforted, not terrified; to be retained in the Church, not rejected and cast out of the Church.
• 2. That Impenitency is a most grievous Sin, and next to Infidelity the greatest: for as Faith is the Mother of Repentance, so the unbe∣lieving heart the cause of Impenitency.
• 3. To make a difference between Sin and Sin, between Sinner and Sinner, some fight against their Sins as against their Enemies, others cherish Sins in themselves, and are resolved to continue in them.

From the fifth part of the descri∣ption of Excom∣munication, we learn,

• 1. To avoid the conversation of such as are cast out of the Church, so far as possibly we can.
• 2. That to be familiar with such, encourageth them to continue in their dangerous estate.
• 3. That it is the duty of the Church, to purge it self of such Offenders, as a Body of corrupt, gross and superfluous Humors.

From the sixth and last part of the description of Excommunicati∣on, we learn,

• 1. Not to condemn the Censure, or open our mouthes against this Ordinance of God, so soveraign, so profitable, so neces∣sary; forasmuch as the Church casteth them out for a season, that it may receive them again for ever.
• 2. Not to condemn such persons as are Excommunicated; though we cannot admit of them as Christian Brethren, yet they are natural Brethren, and may belong to Gods Eternal Election: The incestuous Corinthian was Excommunicated, yet repented, and laid hold of the Promises.
• 3. That whatsoever power is given to the Pastors of the Church, is given to Edification, and not to Destruction, 2 Cor. 10.8. This Ordinance is good for all that abuse it not.

The Use we are to make of this Sen∣tence of Excommu∣nication, when it is denounced against others; viz.

• 1. We must mourn for them as for the loss of a Member, though themselves do not; yea, and pray for them most earnestly.
• 2. We must beware and look to our selves that we come not into that estate, lest their condition be ours.
• 3. We must take heed that we do not harden them in their sins, but seek by all lawful means to reclaim and recover them, that they with us may joyn in lauding and magnifying the Name of the Lord. To whom be Glory for ever.

This Sentence flows but from the Church alone, Deriv'd from Christ, Denounced against none But Members of the Church, when as they be Duly Convicted of Delinquency. It's Power extends not unto such, who may Be Conquer'd to Repent some other way: If not, it may pronounce Exclusion From the Saints visible Communion, Ʋntil the Church receive clear Evidence Of godly Sorrow and true Penitence.

FINIS.

Notes

• * 1.1

  Gen. 1.26.
• * 1.2

  Mat. 7.6.
• * 1.3

  1 Cor. 12.13.
• * 1.4

  Know∣ledge.
• * 1.5

  Faith.
• * 1.6

  Humili∣ty.
• * 1.7

  Patience.
• * 1.8

  Hope.
• * 1.9

  Love.
• * 1.10

  Fear.