CHAP. I. Of things to be believed, comprehended in the Apostles Creed: Or a brief Sum of Christian Doctrine, which ought to be received or believed.

A. 1.What is the chief End of Man? MAns chief End, is to glorifie God ^a, and to enjoy him for ever ^b.

Homil. 3. Of Salvation.—Above all things, and in all things to advance the glory of God, of whom only we have our sanctification, justification, salvation, and redemption.

[Page 2] Expl. 1. In which A. there are these four things to be explain'd: (1.) What we are to under­stand by a mans end. And the Answer is, That by a mans end we mean that which a man doth intend or aim at in all his actions; or that which he does propose to himself as the reason of what he does; ex. gr. when you see a man bu [...]lding a House, if you ask him the reason why he builds a House, or what he intends in so doing; his answer will be, to dwell in it: And here, his dwelling in his House, when he hath built it, is his end in building his House. So again, when you see a man going to Church, if you ask him what he goes to Church for; he'll pre­sently tell you, to hear a Sermon: Now this being that which he does design in going to Church, sc. to hear a Sermon, it may very well be called his end in going to Church. But then 2dly, It is next to be explained, what is meant by a mans chief end: Now a mans chief end, is that which he doth prin­cipally aim at in all his actions. As to keep to the last instance, though it be a mans end (in going to Church) to hear a Sermon; yet that is but a lower end, and that which he does only design in order to his chief end, which is to glorifie God, and to enjoy Communion with God, by hearing his word: This Questi­on therefore (What is the chief end of man?) is (q. d.) what is mans chief errand into the world? or what did God make man for? or [Page 3] what is the great business that should take up the greatest part of a mans time, thoughts, cares, affections, and endeavours, whilst he lives in the world? or what is it that a man is principally to drive at in all his words, thoughts, and actions, in all his duties both to God and man, and in all his dealings with the world? Now this is that which should be his general drift in all, sc. To glorifie God, and to enjoy God both in this world and a better. And this is the plain meaning of those Scriptures which are here made use of as proofs. But (alas) is it not sadly to be lamented, that the corrupt generality of people, have quite forgotten what errand they were sent about into the world; whilst some make worldly ho­nours and preferments their chief end, as the ambitious; others make worldly gain and pro­fit their chief end, and that which they mainly drive at, as the covetous; and others do make their carnal pleasures, delights, sports, and pastimes their chief end, as if God had put them into the world, as the Psalmist reports of the Leviathans being put into water, to play therein: and this is the case of the younger sort generally of vain and wicked people, who either do not know, or will not consider, that the end of their Creation was to honour and enjoy their Creator, both here and hereafter. 3dly, What it is to glorifie God, may be thus ex­plained; namely, it is to live according to his will revealed in his word; or, it is to think, [Page 4] speak, and do according to the Rule of his word. (1.) We glorifie God in our thoughts, or in our hearts, when we dare not allow our selves to think any thing that is not stampt with Gods authority and allowance; and more particularly, when our thoughts of God, of his works, words, and all that relates to him, are such as do become his excellent Greatness. So when we fear, love, admire, trust, and de­sire him above all. (2.) We glorifie him in our words, when our speech is not cor­rupt, vain, and idle, but seasoned with grace. (3.) In our actions, when we make his word our rule, and his glory our great and general end in all our actions. 4thly, What it is to enjoy God; we may best con­ceive of it, by what it is to enjoy a friend: Now this is, we know, to have his presence, com­pany, and converse, and to take delight in his society. So to enjoy God, it is to converse with God, to be well-pleased with his gracious presence, and not only to have him to be our Friend, or Father, but to entertain this King of glory in our hearts and affections. Or as wicked men do look upon the greatest part of their enjoyment to consist in (that which they miscall) good-fellowship; so the Christi­ans enjoying of God, is to have fellowship with him: Truly our fellowship is with the Father, and with his Son Iesus Christ. And to main­tain and keep up this fellowship with God for ever, it is to enjoy him for ever; which in re­ference [Page 5] to a Christians enjoyment of God in glory, is called a being for ever with the Lord, 1 Thes. 4.17.

A 2.What Rule hath God given to di­rect us how we may glorifie and enjoy him? The Word of God (which is contained in the Scriptures of the Old and New Testament ^c), is the only Rule to direct us how we may glo­rifie ^d, and enjoy him ^e.

Artic. vi. In the name of the Holy Scripture we do un­derstand those Canonical Books of the Old and New Testa­ment, of whose Authority was never any doubt in the Church. Homil. 1. Unto a Christian man there can be no­thing either more necessary or profitable, than the know­ledg of holy Scripture; for as much as in it is contained Gods true Word, setting forth his glory, and also mans duty. — As many as be desirous to enter into the right and perfect way unto God, must apply their minds to know holy Scripture, without the which they can nei­ther sufficiently know God and his Will, neither their office and duty. —Let us willingly search for the well of life in the Books of the Old and New Testament, and not run to the stinking Puddles of mens Traditions, (devised by mens imagination) for our justification and salva­tion.

[Page 6] Expl. 2. When the written Word of God is here cal­led a Rule, we may understand it thus; That as an Artificer, suppose a Mason or Bricklayer, in raising a Wall, or a Carpenter in squaring a piece of Timber, makes use of his Rule, and by apply­ing this to his work, comes to know whether it be streight or crooked: So the Christian, who would order his spiritual Building or Con­versation aright, so as to glorifie and enjoy God, he must lay every stone in this spiritual Building by this Rule; he must square all his thoughts, words, and actions by this Line and Level, and thereby he may come to know what is right and what is wrong, what is sin and what is duty, what is true and what is false; and so accordingly may cease to do evil, and learn to do well; believe that which is true, and reject that which is false; nor is the Old Testa­ment alone this Rule, nor the new Testament alone, but both together; and both together they are the only Rule of Christianity; neither is there any other ordinary, sufficient Rule to direct a Christian, either how he may serve God acceptably, or enjoy God eternally, but this written Word. (1.) The Pagans Rule, or Light of Nature, or what may be known of God by the things which are made, is not sufficient to this end, because it cannot disco­ver Christ to us, which is the only means of salvation. (2.) The Papists Rule of Tradition is no good Rule, because fallible and contra­dictory in many things to the Rule of Scrip­ture. [Page 7] And (3.) for the very same reason, the Quakers Rule is no good Rule, I mean their Light within, because opposite to the light of the Word without; and therefore it remaineth that the written Word is the only Rule.

A. 3.What do the Scrip­tures principally teach? The Scriptures prin­cipally teach, what man is to believe concerning God, and what duty God requireth of man ^f.

Artic. vi. Holy Scripture contains all things necessary to salvation; so that whatever is not read therein, or prov'd thereby, is not to be required of any man that it should be believed as an Article of Faith, or be thought necessary or requisite to salvation.

Homil. 1. In holy Scripture is fully contained what we ought to do, and what to eschew; what to believe, what to love, and what to look for at Gods hand at length.

Expl. 3. There are two things principally which man is to believe concerning God, and they are the two main foundations of the Christian Re­ligion, in the practice of it: (1.) That God is, or that there is such a being who is in and of himself absolutely perfect, and who gives Being to all his Creatures. (2.) That he is a rewarder of those that diligently seek him, namely, in and through Christ, Heb. 11.6. or that it is not in vain to love, serve, and obey this God. And there is but one thing, [Page 8] in the general, which God requires of man, namely, a free and full compliance with his will, whether in the doing or suffering part of Religion.

A. 4.What is God? God is a Spirit ^g, In­finite ^h, Eternal ⁱ, and un­changeable ^k, in his Being ^l, Wisdom ^m, Power, Holiness ⁿ, Justice, Goodness, and Truth ^o.

Homil. xvij. It passeth far the dark understanding and wisdom of a mortal man to speak sufficiently of that Di­vine Majesty which the Angels cannot understand. Con­sidering the unsearchable nature of Almighty God,— to reverence and dread his Majesty,—excellent Power, —incomparable, Wisdom, —inestimable Goodness,—to take him for God Omnipotent, Invisible.

[Page 9] Expl. 4. ^g A Spirit] (i. e.) A Being which has not flesh and bones as we have, Luk. 24.39. has not hands, or feet, or any bodily parts, no nor any bodily properties neither, as length, breadth, heigth, depth, thickness, shape, or colour; such a Being as is not, cannot be (as God) the object of any of the Five Senses; for no man has seen God at any time, &c. but is invisible, and ab­solutely perfect, because he does not depend upon any thing else, either for what he is, or for what he does. ^h Infinite] i. e. with­out any limits or bounds to his perfection, an unconfined Essence, absolutely free from all measure or determination of time, place, or de­grees. ⁱ Eternal] i. e. without beginning or end of days, or succession of duration; al­ways the same, before and after time, ever pre­sent, infinitely above all circumscription of mo­tion, according to former and latter. ^k Vn­changeable] (i. e.) he can never cease to be what he is, (the true God) nor can he alter at all, so as to be more or less God than he is, nor more or less perfect; for saith he, I am God, I change not. ^l In his Being] for when the Son of God, who is very God, became man, he did not cease to be God. ^m In his Power] for this being infinite, it is not capa­ble of an alteration, either by adding to it, or taking from it. And the same may be said concerning his Wisdom, for the very same rea­son; for how can he be more or less wise than he is, who is infinite in Wisdom and Knowledg? [Page 10] ⁿ In his Holiness] i. e. he cannot be more or less holy than he is; or be more or less in­clin'd or obliged to act suitably to the per­fection of his own nature, than he is already. ^o In Iustice, Goodness, and Truth) i. e. he can­not be more just, good, and true than he is, nor less just, good, and true than he is, be­cause he is Justice, Goodness, and Truth it self; and is all these, and has all these in infinite and absolute perfection, and therefore he is un­changeable in these.

A. 5.Are there more Gods than one? There is but one only ^p, the living and true God ^q.

Artic. I. There is but one living and true God, ever­lasting, without Body, Parts, or Passions; of infinite Power, Wisdom, and Goodness, the Maker and Preserver of all things, both visible and invisible.

Expl. 5. (i. e.) There is but one only absolutely supreme and perfect Being, who is the Maker and Governour of all things; for as for Ma­gistrates, though they be called gods, I have said ye are gods, Psal. 82.6. yet they are so only by way of representation, only because they do represent God in his Authority and Government: And for Idols, though they be called gods, as there be of this sort gods ma­ny, [Page 11] yet these gods of the Heathen they are false gods, and upon that account are every­where disparaged in Scripture. And though the Devil himself be called the god of this world; yet 'tis only because he is Gods Ape, ruling and working in the children of disobedi­ence, Eph. 2.2. (but by Gods permission) as God does in his own children. So that it still holds good, that to us there is but one God, of whom, and by whom are all things, 1 Cor. 8.6.

A. 6.How many persons are there in the Godhead? There are three per­sons in the Godhead, the Father, the Son, and the Holy Ghost ^r, and these three are one God, the same in substance, equal in power and glory ^s.

Artic. I. And in unity of this Godhead there be three persons, of one substance, power, and eternity, the Father, the Son, and the Holy Ghost.

Expl. 6. In this A. there are three things to be explained; as, (1.) The meaning or nature of a Divine person. (2.) How they are said to be three persons. (3.) How distinguisht from each other. For the understanding of [Page 12] the first, we are to know, that by a person in the general we mean a substantial compleat Being (whether visible or invisible), having understanding, will, and subsistence by it self, and distinguished from any thing else by some peculiar property that belongs to it, and to nothing else besides it self; as there is some­thing peculiar in every one man to distinguish him from another; this for a person in gene­ral: But now for a Divine person, (or a per­son in the Godhead), 'Tis a substance that is undivided, and absolutely perfect in Being, Understanding, Will, and manner of Sub­sistence; yet actually, really, and eternally di­stinguished from any other person, by some relative property that belongs to it, and not to that person. (2.) For the number of the persons in the Godhead, they are three; not only in the reckoning of man, or according to humane apprehension, but also in reality, and in Gods account; whether men should reckon them so or no, and are therefore called a Tri­nity of Persons. Yet (3.) though they be so distinguished one from another, as that the Fa­ther is not the Son, and the Son not the Fa­ther, and the Holy Ghost neither Father nor Son; yet they are not, cannot be divided or separated one from another, because the whole and single Godhead is wholly, coequally, and coessentially in all three, by virtue whereof 'tis said, these three are one, (i. e.) one God.

[Page 13] A. 7.What are the De­crees of God? The Decrees of God, are his eternal purpose, according to the counsel of his own will, whereby for his own glory, he hath fore-ordained whatsoever comes to pass ^t.

Artic. xvij.—Everlasting purpose of God, whereby (before the foundations of the world were laid) he hath constantly decreed by his counsel, secret to us, &c.

Expl. 7. In this A. we have (1.) the nature and properties of Gods Decrees, they are like Him­self from everlasting; whatever God did pur­pose and determine to do, or permit to be done, he did thus purpose from eternity. (2.) Here is the Rule of Gods Decree, the counsel of his own Will; and yet nothing that he decrees can be any other than reasonable and good, because by reason of the infinite perfection of his Nature, his Will is essenti­ally just and holy, and cannot be otherwise. (3.) The matter of his Decrees, is, whatso­ever comes to pass, though there be never so much of that which we call hap-hazard in them. (4.) The end of his Decrees, for his glory; for God neither does nor designs any thing but for the highest end, and that is his own glory.

[Page 14] A. 8.How doth God exe­cute his Decrees? God executeth his Decrees, in the Work of Creation ^u, and Providence ^w.

Homil. xvij. —Praise of Almighty God,—in the consideration of the marvelous Creation of this world, or—Conservation and Government thereof, wherein his great Power and Wisdom might excellently appear, to move us to dread and honour him.

Expl. 8. Here is shew'd, how God doth bring to pass, what he hath purposed. (1.) In the work of Creation; by which we are to un­derstand, not only Gods making the world and all things therein in six days, but also Gods producing or bringing into Being eve­ry thing else that came into Being since that time to the worlds end, whether it became a Being in an ordinary way, and by means, as in the natural generation of things; or in an extraordinary way, by the immediate or miraculous power of God. (2.) In the work of Providence, which is not only to be re­strain'd to what is naturally good, as every creature of God is, but also reaches to what is naturally evil, as affliction, and to what is morally evil, as sin.

[Page 15] A. 9.What is the work of Creation? The work of Crea­tion, is Gods making all things ^x, of nothing, by the word of his power ^y, in the space of six days, and all very good ^z.

To. 2. Hom. viij. God through his Almighty power, wisdom, and goodness, created in the beginning Hea­ven and Earth, the Sun, the Moon, the Stars, the Fowls of the Air, the Beasts of the Earth, the Fishes in the Sea, and all other Creatures for the benefit and use of man. Hom. xij. Among all the Creatures that God made in the beginning of the World, most excellent and wonderful in their kind, there was none (as the Scrip­ture beareth witness) to be compared in any point almost unto Man, who in Body and Soul exceeded.

Expl. 9. By the work of Creation, we are to under­stand Gods making of the world in time (or in the beginning) according as he had pur­posed from eternity, or before all beginning of time: and here it is observable, (1.) That this work is ascribed only to God, the true God, in opposition to Idols; yet is not so to be ascribed to any one person in the God­head as to exclude the other; for all the three [Page 16] persons, sc. Father, Son, and Holy Ghost, be­ing one in Essence or Godhead, they must ne­cessarily be one in working, or as it were joyn hand in hand in all external works, whether of Creation or Providence. And therefore when the Creation is ascribed (in the Apostles Creed) to the Father Almighty, it doth not exclude the Son or Holy Ghost from being Almighty, or from joining with the Father in the work of Creation; but only because the Father is the first in order of the three persons when we conceive of them, and be­cause there might be in the Church an out­ward distinction made (but no real separati­on) among the three persons, in those works which are more eminently and peculiarly af­firmed of each person, as that the Father creates, the Son redeems, and the Spirit sanctifies. (2.) That he did not, as an Artificer, begin his work upon or out of materials, which is be­yond the skill of art and power of nature. (3.) Without any instrument or help; for (1.) There was nothing then in Being when he began his work, therefore no instrument. (2.) He needed none, being infinite in power. (3.) To have used any, would not have been so consistent with the glory of his Wisdom and Power. (4. Obs.) That he did his work in six days, that we might see it was a work of Wisdom and Counsel, and not of Chance; and to set us an example, to work six days, and rest the seventh. (5ly,) That he made [Page 17] all very good, in their nature, in their order and in their end.

A. 10.How did God create man? God created man, male and female, after his own image ^a, in knowledg, righteousness, and holiness ^b, with dominion over the crea­tures ^c.

Homil. xij. He was made after the similitude and image of God, endued with all kind of heavenly gifts; he had no spot of uncleanness in him, was sound and perfect in all parts, both inwardly and outwardly, his reason was uncorrupt, his understanding was pure and good, his will was obedient and godly; he was made altoge­ther like unto God, in righteousness and holiness, in wis­dom and truth; to be short, in all kind of perfection. —God made him Lord and Ruler over all the works of his hands.—Homil. viij. Whom also he had created to his own image and likeness, and given him the use and government over them all, to the end he should use them in such sort as he had given them in charge and commandment, and also that he should declare him­self thankful, &c.

[Page 18] Expl. 10. God created man male and female (i. e.), in both Sexes; man out of the dust of the earth, and the woman of the Rib that he took out of the mans Side; which creation is to be under­stood concerning the bodies of both, not of the soul of either of them, for the soul was not made of any materials at all, but the rea­sonable soul was immediately infused into their bodies when God breathed into them the breath of life; so that the soul is, q.d. the breath of God. There is a twofold image of God, (1.) That which is in God, and so Christ the Second per­son in the Trinity is said to be the express image of the person of God the Father, because in him the fulness of the Godhead dwells bodily. (2.) There is the image of God which is out of God, or external to him; and such an image of God was man in his first Creation. (1st,) In respect of his soul, and that more generally, in the nature of it, God is a Spirit, and so is mans soul; God's immortal, so that: But more particularly, (1.) In knowledg of what was necessary to be known by him in order to Gods glory or his own happiness. (2.) In righteous­ness or uprightness, (i. e.) his will did freely and fully comply with the will of God, the Law of God being written in his heart. (3.) In holiness, or with a power to do Gods will per­fectly. (2dly,) In respect of his body, wherein he did resemble the majesty (not the spirituali­ty of God) for there was so much of majesty especially in mans countenance, that the inferior [Page 19] creatures did stand in awe of him. (3.) In respect of the whole man, because in his do­minion over the creatures, he did resemble his Creator in his dominion over the world.

A. 11.What are Gods works of Pro­vidence? Gods works of Pro­vidence, are his most holy ^d, wise ^e, and powerful preser­ving ^f, and governing all his creatures, and all their actions ^g.

Homil. xvij.—Conservation and governance of the world,—of liberal goodness, which he daily bestoweth on us his reasonable creatures, for whose sake he made the whole universal world, with all the commodities and goods therein.—Take him for God omnipotent, invisible, having rule in Heaven and Earth, having all things in subjection, and will have none in counsel with him, nor any to ask the reason of his doing; for he may do what liketh him, and none can resist him, Dan. 11. For he worketh all things in his secret judgment to his own pleasure, yea even the wicked to damnation, saith Solomon, Prov. 16.—God hath not so created the world that he is careless of it, but he still preserveth it by his goodness; he still stayeth it in his creation.—To make our humble suits in prayers to his fatherly Providence.

[Page 20] Expl. 11. By Gods actual Providence we are to understand his ordering of all things in time, according to his eternal purpose, or the coun­sel of his own will; or in plain English, 'tis his doing what he will in the world, whether it be in Heaven or Earth. For further expla­nation of this matter, we are to know, (1st,) That (according to our apprehension) there are these distinctions and kinds of Providence, (1.) We have his eternal Providence, or his decreeing, purposing, designing Providence, which is no­thing else but that frame, method, or order of government which was in the mind of God from everlasting, before there was a world, or any creature in it to be govern'd, (and of this was spoken before). (2.) His actual Pro­vidence, which he hath exercised ever since he made the world; as, (1.) In the conservation of things in their beings, so that of all the spe­cies or kinds of creatures which he made he has lost none. Individuals indeed do dye and perish, and return to their dust, but the species or kinds of creatures do not; men dye, (this and that and t'other individual person) in re­ference to their bodies; but man does not, or rather mankind does not. (2.) In the actual government of all things by his wisdom, which he doth preserve by his infinite power; for God does not do by the World as the Ship-Carpenter by the Ship, build and leave it, and never look after it more; but he doth look af­ter the preservation of it as the Owner, and [Page 21] the government of it as the Pilot. Other distinctions there are of Providence; as, (2.) That it is either mediate and ordinary, as where God makes use of means and second causes, and therein does observe the order which he has set in nature, as Hos. 2.22. and this or­der in nature is called the Law of nature: Or else immediate and extraordinary, when in the works of Providence, as well as of Crea­tion, he works without means, as in the pre­serving of Daniel in the Lyons Den. (2dly,) For the matter and extent of Providence, it reaches to all creatures, even to the Sparrows, and to the hair of the head. (3dly,) For the manner; and this (1.) Holy, or most perfect, or in a way suitable to the perfection of his nature. (2.) Wise, for he does not only do all in the best way, but for the highest end. (3.) Powerful, for he brings to pass what he will have done with an almighty easiness, and without any difficulty to himself.

A. 12.What special act of Providence did God exercise towards man, in the estate wherein he was created? When God had created man, he entred into a Covenant of life with him, upon condition of perfect obedience ^h, for­bidding him to eat of the tree of the knowledg of good and evil, upon pain of death ⁱ.

[Page 22] To. 2. Homil. xxi. God, as soon as he had created man, gave unto him a certain Precept and Law, which he (being yet in the state of innocency, and remaining in Paradise) should observe as a pledg and token of his due and bounden obedience, with denunciation of death, if he did transgress and break the said Law and Com­mandment.—In the which obedience if man had con­tinued still, there had been no poverty, no diseases, no sickness, no death, &c.

Expl. 12. The wise and gracious Creator having made man a reasonable creature, and having also stampt his own image upon him, and thereby rendered him fit for and capable of happiness in the enjoyment of himself; and there being no other way to this enjoyment, but by union and communion with himself, he was most graciously pleased in order thereunto, to make a Covenant with man, (giving a Law to him as soon as he had made him,) and in him with all his posterity; wherein he pro­mised life to him, and in him to all mankind, upon condition of perfect and personal obedi­ence. And that God might try him, how he would carry it, being now brought within the bounds of this Covenant, he was pleased to lay this particular positive Precept upon him, That he should not eat of the tree of knowledg of good and evil, &c. upon pain of death; which Precept he having broken, became liable un­to [Page 23] death, or to the curse of the Law. This Covenant which God entered into with the first Adam was in Paradise, a Covenant or Law of Works, Do this and live: But that Covenant which God hath establisht in Christ the second Adam with all Believers (since the Fall) whe­ther in the Old or New Testament, 'tis a Covenant of Grace; and the grand Conditi­on of this Covenant on mans part, or the qua­lification whereby he is fitted and capacitated to receive the benefit of this Covenant, 'tis the righteousness of Faith; for it runs thus, Be­lieve and live; not that the Covenant of Grace (whether in the Old or New Testament) does not require new obedience, but that it does not require this in order to justification; for this new obedience, or this obedience of Faith, it is ra­ther the fruit or effect, than the instrumental cause, means, or condition of justification. But more distinctly, amongst those many differences which are wont to be assigned by Divines be­twixt the Covenant of Works and the Cove­nant of Grace, we may take notice of these: (1.) The Covenant of Works was made with man before the Fall, before he had sinned a­gainst God; the Covenant of Grace, afterward. (2.) The Covenant of Works did not promise pardon upon repentance; the Covenant of Grace does, because Christ the Mediator of this Cove­nant has purchased pardon for all penitent sin­ners, who have but a hand of Faith to receive it. (3.) The Covenant of Works was without a [Page 24] Mediator, for till man had sinned he needed none to mediate peace betwixt God and him; but the Covenant of Grace is established in the hands of a Mediator, sc. Christ Jesus, perfect God and perfect man, that he might make a reconciliation betwixt God and Man. (4.) In the Covenant of Nature (or Works) Adam was only the Son of God by Creation; but in the Covenant of Grace, those who were chil­dren of wrath, do through Faith become the Children of God by Grace and Adoption. (5.) The Covenant of Works had for its Seals of confirmation, or for the Sacraments of it, the Tree of life, so called because it did sacramen­tally confirm the promise of life upon condi­tion of perfect obedience; and the Tree of knowledg of good and evil, which was so called from the event, because man having sinned in eating the forbidden fruit, he presently came to know by a sad experiment, what an infi­nite good he had lost in losing Gods favour, and what misery and mischief he had brought upon himself. But now the Seals or Sacra­ments of the Covenant of Grace were under the Old Testament Circumcision and the Pas­chal Lamb, and now under the New Testament, Baptism and the Lords Supper. (6.) In the Covenant of Works there was no place at all for Gods further exercising of his patience, grace and mercy; but in the Covenant of Grace his mercy most is signally display'd; yea and that which is a mystery as well as a miracle of Di­vine [Page 25] Wisdom, here we may see mercy and justice kiss each other, in the satisfaction that Christ has made. And as the Covenant of Grace and the Covenant of Works do differ in the foregoing particulars; so doth the Covenant of Grace under the Old Testament differ from the Covenant of Grace under the New Testa­ment (though these are not two but one Cove­nant in substance) in clearness; for till the Law, or from Adam to Moses, the Promise of Grace was more obscure; under Moses more clear; from Moses to the Prophets, yet more clear; from them to Iohn the Baptist, yet more clear; and from him to Christ, yet more clear; and under the preaching of Christ, whilst he was fulfilling the Promises, yet abundantly more clear than under Iohn; but most clear of all when Christ had finished the work of Re­demption by price, and was ascended into Hea­ven, and had sent down his Spirit upon his Apostles, in that plentiful effusion of the Spi­rit at the time of Pentecost, Act. 2.

A. 13.Did our first Parents continue in the e­state wherein they were created? Our first Parents being left to the freedom of their own will, fell from the state wherein they were created, by sinning against God ^k

To. 2. Hom. xiij. Par. 2. When our great Grandfather [Page 26] Adam had broken Gods Commandment, in eating the Apple forbidden him in Paradise, at the motion and suggestion of his wife, he purchased thereby not only to himself, but also to his posterity for ever, the just wrath and indignation of God, who according to his former Sentence pronounced at the giving of the Com­mandment, condemned both him and all his to everlast­ing death, both of body and soul.

Expl. 13. Here, for explanation sake, we may observe: (1.) That our first Parents were created with freedom of will; (i. e.) if they would have continued in their obedience they might, for they had a power to obey God perfectly; and if they would sin they might, God left them (and that very justly) to them­selves, he being not bound to hinder them (though he could) from sinning against him. (2.) That by their sinning against God they lost this freedom, and with it all that happi­ness which did belong to a state of innocence and integrity; for by their fall they were so bruised in all their powers and faculties, that they became unable to serve God; and so be­mired with the guilt and pollution of sin, that they were altogether unfit to enjoy God.

A. 14.What is sin? Sin is any want of conformity unto, or transgression of the Law of God.

[Page 27] Expl. 14. This description of sin doth agree to sins of all sorts, original or actual; and these whether in thought, word, or deed, whether of omission or commission, of ignorance or of knowledg, of infirmity or presumption; and to sins of all degrees and sizes, whether great or small; for in all sin whatsoever (whether it be of men or Devils) there is a want of conformity to the Law of God, and a viola­tion of his just will, as well as a repugnancy to the holiness of his nature. Neither is it im­proper to place the nature of sin in a privation or want of conformity; for it is that which doth deprive and rob the rational creature of the rectitude or moral perfection of his own nature, which doth consist in his being like to God, and in being conformable to his will.

A. 15.What was the sin whereby our first Parents sell from the estate wherein they were created? The sin whereby our first Parents fell from the estate wherein they were created, was their eating the forbidden fruit ^m.

[Page 28] Homil. xij. This first man Adam, who having but one Commandment at Gods hand, namely, that he should not eat of the fruit of knowledg of good and evil, did notwithstanding most unmindfully, or rather most wilfully break it, in forgetting the strait charge of his Maker, and gi­ving ear to the crafty suggestion of that wicked Serpent the Devil.

Expl. 15. In this A. there are two things re­markable, (1.) That our Parents by sinning lost that state of perfection which they had in Paradise; and (Christ only excepted, what­ever some Quakers dream) there was never any man perfectly innocent, or free from sin, since the fall. Now that state of perfection which our first Parents lost (and we in them) did consist; (1.) In their conformity to God, or in having his image stampt upon them, in knowledg, righteousness, and holiness. (2.) In their perfect capacity and fitness to enjoy God their Creator. (2dly,) That the sin whereby they fell was direct disobedience, in eating the forbidden fruit (whether an Apple, or what­ever else), and that against a particular posi­tive express Precept, thou shalt not eat of it; which sin of theirs was a big-belly'd sin, and carried in it, (1.) Pride and Ambition, to be as Gods in the Devils sense, (i. e.) in know­ledg, or know as much as God himself. (2.) In­gratitude, for their priviledg and liberty to eat of all other trees of the Garden. (3.) Infi­delity, not giving that credit and belief to God which he did to Satan. (4.) This forbidden tree was the Seal of the Covenant of life, and [Page 29] therefore to eat of it was to tear off the Seal.

A. 16.Did all mankind fall in Adams first transgressi­on? The Covenant being made with Adam not only for himself, but for his Poste­rity ⁿ, all mankind, descend­ing from him by ordinary generation, sin­ned in him, and fell with him in his first transgression ^o.

Homil. xij. The judgment of everlasting death,— fell not only on him, but also on his posterity and chil­dren for ever; so that the whole brood of Adams flesh should sustain the self-same fall and punishment which their fore-father by his offence most fully had deser­ved.

Exp. 16. We have here two things to be consider­ed: (1) That Adam was not only the root of all mankind descending from him by ordinary generation, he being the first that God created of that species; but also the representative of mankind, and did as a publick person stand for all his posterity in that Covenant of life which God made personally with him; hence that [Page 30] common phrase, that we were all in his loyns, (i. e.) naturally, as descending from him; and legally, as represented by him. Not but that we were also in the loyns of Eve ▪ but that man being first created, and of the more noble Sex, is principally taken notice of both in the Cove­nant and in the Transgression. For (2dly,) we are here to observe, that all mankind (Christ the Son of God only excepted) did sin in A­dam; By one sin entred into the world upon all, for as much as all have sinned. Some explain this by the example of Levi, who is said to pay tythes in Abraham, though Levi was not born some hundred years after Abraham did thus pay tythes: So all Adams posterity (which proceed from him in the ordinary course of nature) may be said as well to sin in Adam, though some of them might not be born some hundreds or thousands of years after him. We know that the bonds and compacts of Parents may reach the Children; else they could not be liable nor capable of enjoying their estates, to pay their debts; and the trea­son of the Parent doth legally taint the Son, till it please the Prince to take it off. And then further, as the righteousness of Christ the second Adam, and his obedience, is impu­ted to all that believe; so the disobedience of the first Adam is reckoned to the score of all his posterity, because they were legally in him, and one with him when he sinned.

[Page 31] A. 17.Into what estate did the fall bring man­kind? The fall brought mankind into an estate of sin and misery ^p.

Homil. ii. p. 1. Iob having in himself great experience of the miserable and sinful estate of man, doth open the same to the world, Chap. 14.

Expl. 17. In this A. 'tis observable, that the fall did not only put our first Parents actually un­der misery, but it did instate all his posterity in misery, and did entail sin upon them, as Ancestors do entail their Lands upon their posterity; and if the second Adam had not by an act of infinite grace and wisdom cut off this entail in the behalf of believers, all mankind must for ever have continued not only heirs and children of wrath (as we are all by na­ture,) but also actually under the wrath of God for ever. For this was all the estate that our first Parents left to their posterity, sc. sin and misery.

A. 18.Wherein consists the sinfulness of that e­state whereunto man fell? The sinfulness of that estate whereunto man fell, consists in the guilt of Adams first sin ^q, the want of original righteousness ^r, and the [Page 32] corruption of his whole nature, which is commonly called original sin ^s, together with all actual transgressions, which pro­ceed from it ^t.

Artic. IX. Original or birth-sin is the fault and corrup­tion of the nature of every man, that naturally is ingen­dred of the off-spring of Adam, whereby man is very far gone from original Righteousness, and is of his own na­ture inclin'd to evil.

Expl. 18. There are four Particulars in this A. (which do all suppose that Adam sin'd as a common Representative of all Mankind.) As, (1.) That the guilt of that single act of disobe­dience which Adam was guilty of, is very justly imputed to all the degenerate and sinful race of Adam; for that Covenant which was made with him being made with us also in him, when he transgressed by eating the forbidden fruit, we his posterity are to be looked upon as Accessa­ries, and consenting to the fact; and when he thus sinned, it was as much as if all his posterity had sinned in their own persons. (2) The want of original righteousness, or the want of power and ability to do the will of God which man had by Creation; for God made man up­right, [Page 33] that is, in a capacity and with ability to do the whole will of God; which ability was not taken away from man till he had foolishly and wilfully thrown it away. (3.) The cor­ruption of the whole nature of man, and that in every mothers child of us (the Child Iesus only excepted). For every one of us may truly say with David, one by one, Behold I was sha­pen in iniquity, and in sin did my mother con­ceive me: It being impossible that a clean thing should come out of an unclean. Now because this corruption of nature is the fountain of all manner of sin, both in thought, word, and deed, therefore it is called original sin. And then, (4.) All those corrupt streams which do proceed from this corrupt fountain, are called actual sins; by which I understand any action of a man, whether it be an internal action of the mind and soul; or external, of the body, which is not conformable to the Law of God; as also the neglect and omission of any action (whether internal or external) which the Law requires.

A. 19.What is the misery of that estate whereunto man fell? All mankind by their fall, lost communi­on with God ^u, are un­der his wrath and curse ^w, and so made liable to all miseries in this life, to death it self, and to the pains of hell for e­ver ^x.

[Page 34] Homil. xij. As in Adam all men universally sinned; so in Adam all men universally received the reward of their sin, i. e. they became mortal, and subject unto death, having in themselves nothing but everlasting damnation both of body and soul.—O what a miserable and wo­ful state was this, that the sin of one man should destroy and condemn all men, that nothing in all the world might be lookt for, but only pangs of death, and pains of Hell.

Expl. 19. Concerning this A. 'tis observable in the general, That mans losses by the sall, do reach as far as the guilt of that first disobedience whereby he fell, namely, to all mankind; yet more particularly, (1st,) Adam lost (and we in him, and with him) communion with God; and the loss of this is a treble loss, (1.) Of Gods sweet and gracious presence and com­pany, and that in a most immediate manner, as one friend is personally present with another. (2.) Of converse with God; for whilst God and man were together in Paradise, and man continued innocent, their society was not like that of the Quakers in their Silent-Meetings, but there would have continued such familiari­ty betwixt them, as is betwixt two loving friends, they would have walked together, and [Page 35] talked together; for if God did use that fami­liarity with Moses, Exod. 33.11. since the fall, much more would he have continued it with Adam and his posterity, if they had never fal'n. (3.) From this sweet company and converse would have sprung up in the heart, a conti­nual satisfaction and delight to the soul of man; for man yet continuing like God, he could not but love him, and delight himself in this sweet intercourse. (2dly,) The sinful posterity of Adam (till interested in Christ) are actually under the wrath of God, for God is angry with the wicked every day; and actu­ally under the curse, because under the Law, not under Grace. (3dly,) Man in this state is continually liable to have the curse executed upon him every moment, and has no protecti­on at all either against the miseries of this life, or the pains of hell.

A. 20.Did God leave all mankind to perish in the estate of sin and misery? God having out of his meer good pleasure, from all eternity, elected some to everlasting life ^y, did enter into a Covenant of Grace, to deliver them out of the estate of sin and misery, and to bring them into an estate of salvation by a Redeemer ^z.

[Page 36] Artic. xvij. Predestination to life is the everlasting pur­pose of God, whereby (before the foundations of the world were laid) he hath constantly decreed by his counsel secret to us, to deliver from curse and damna­tion those whom he hath chosen in Christ out of man­kind, and to bring them to everlasting salvation, as vessels made unto honour. Homil. xij. Behold the good­ness and tender mercy of God,—he ordained a new Covenant, and made a sure promise thereof, namely, that he would send a Messias or a Mediator into the world, which should make intercession, and put himself as a stay between both Parties; to pacifie the wrath and indigna­tion conceiv'd against sin, and to deliver man out of the miserable curse, and cursed misery whereinto he was fal'n head-long, by disobeying the will and command­ment of the only Lord and Maker.

Expl. 20. In which A. we have (1st,) Gods eter­nal purpose, and absolute decree, whereby he hath singled out or chosen some of mankind, upon whom he is resolved to bestow eternal life, and that out of his meer free grace, with­out any foresight of faith, obedience, perseve­rance, or any other condition, as a cause or motive inducing him to make this choice; nay, the decree it self is not founded in the merits of Christ, but purely in the love of God; though as for all the blessed effects of this decree (as reconciliation, pardon, justificati­on, adoption, sanctification, salvation, &c.) are actually received and enjoyed, by the elect, only upon the consideration of the merits, righ­teousness, and satisfaction of Christ. Yet more distinctly, and for order sake, we may con­ceive [Page 37] of these two things in Gods decree of Election, (1.) Gods most wise design, to ad­vance the glory of his free-grace, in bringing many sons to glory. (2.) That God of his free grace had singled and culled out a certain distinct number of persons for the enjoy­ment of this glory. Now this very act of Gods picking and culling out those particu­lar persons whom he designed to save, is that we call very properly Election. Neither did this grace of God only appear in making this choice, and then in leaving his chosen ones to get eter­nal life and heaven as they could; but (2dly,) He did also pitch upon an effectual means, or contrive a way whereby his chosen people should effectually and infallibly obtain eternal life; and this was by entring into a Covenant of Grace, with Christ the second Adam, and the Mediator of the new Covenant; and in Christ with all believers, that whosoever should believe on the Son of God, he would give unto them eternal life; and that they should never enter into condemnation. Hence I infer, (1.) That it is the free grace of God, and not the free will of man that maketh one man to differ from another, Paul from Iudas. (2.) That the praise and glory of this dif­ference is to be ascribed not unto man, but unto God, Not unto us, O Lord, &c.

[Page 38] A. 21.Who is the Re­deemer of Gods Elect? The only Redeemer of Gods Elect is the Lord Je­sus Christ ^a, who being the eternal Son of God, became man ^b, and so was, and continueth to be God and man, in two distinct natures, and one per­son ^c, for ever ^d.

Artic. xviij. They also are to be had accursed, who presume to say that every man shall be saved by the Law or Sect which he professeth, so that he be diligent to frame his life according to that Law and the light of Nature. For the holy Scripture doth set out unto us on­ly the name of Jesus Christ, whereby men must be saved. Hom. x. p. 2. — Reprobates perish through their own default — Christ Jesus as he is a rising up to none other than those who are Gods Children by Adoption; so is his word, yea the holy Scripture, the power of God to salvation to them only that do believe it.

Expl. 21. There are three things to be noted in this A. (1.) That the Redeemer of Gods E­lect is God as well as Man. (2.) Man as well as God. (3.) Both God and Man in one per­son. (1.) He is God, for he is the Son of God, not by Creation; as Adam was; nor by natu­ral generation, as we are all the Children of [Page 39] Adam; but by eternal generation, so as that God the Father, who begat him, was not be­fore him in time: And he was God, that his Godhead might keep his humane nature from sinking under infinite wrath when he suffered for our sins, that he might have power to raise himself from the grave, and rescue himself out of the jaws of death, that the dignity of his person might render his sufferings, obedi­ence, intercession, and satisfaction of infinite value and efficacy, for the procuring of eternal life for his people, and that he might be in a capacity to bestow his Spirit upon them, and to conquer all their enemies for them. (2.) He must be Man as well as God, that he might perform obedience, suffer, satisfie, and inter­cede for us in our nature; that he might be a merciful High-Priest, and have a fellow-feel­ing of our infirmities. (3.) Both God and Man in one person, that he might be a fit Me­diator betwixt God and man, to make up the difference betwixt them, which sin had made. For as sin is the only make-bate, so Christ ha­ving taken our nature into union with the Godhead, is the only person that is in a capa­city to make peace betwixt an offended God and offending man; and that he might per­form (in the great work of Redemption) whatever was requirable of both natures joint­ly in one person; or whatever he was to do as head of the Church.

[Page 40] A. 22.How did Christ being the Son of God, become man? Christ the Son of God became man, by taking to himself a true body ^e, and a reasonable soul ^f, being conceived by the power of the Holy Ghost, in the womb of the Virgin Mary, and born of her ^g, yet without sin ^h.

Artic. xv. Christ in the truth of our nature was made like unto us in all things, sin only except, from which he was clear void, both in his flesh and in his spirit. Ar­tic. II. The Son, which is the Word of the Father, be­gotten from everlasting of the Father, the very and eter­nal God, of one substance with the Father, took mans nature in the womb of the Virgin Mary, of her substance: So that two whole and perfect natures▪ that is to say, the Godhead and Manhood, were joined together in one person, never to be divided; whereof is one Christ, very God and very man, who truly suffered, was cruci­fied, dead and buried, to reconcile his Father to us, and to be a Sacrifice not only for original guilt, but also for actual sins of men. Homil. xij. As truly as God liveth, so truly was Jesus Christ the true Messias and Saviour of the world, even the same Jesus which was born of the Virgin Mary, without all help of man, only by the power and operation of the Holy Ghost.

[Page 41] Expl. 22. When it is here said, that Christ the Son of God became man, we are not to ima­gine that Christ did then lay down his God­head, or that he did cease to be God, when he honoured mans nature so far as to take that upon him: for though he then began to be what he was not before, man; yet he did not cease to be at his Incarnation what he was be­fore, namely, God; it being impossible altoge­ther that the Godhead should admit of any change, because of its infinite perfection; for every change is either for the better or for the worse, but the Godhead was infinitely (as well as independently) perfect, and conse­quently without all variableness or shadow of changing; so that all the change which was in Christ at his Incarnation, it was in his hu­mane nature only; and that change was in­deed for the better, for it was for the highest advancement, honour, and perfection that our nature was capable of. But Christ, though the Son of God, and therefore truly God, became man, (1.) Not by being like unto man only in outward appearance, and to the out­ward senses, as a Phantasm, an Apparition, or a Ghost that doth appear in mans shape, as those Hereticks of old call'd the Marcionites did fan­cy: No, he became man, (2.) By taking the real body of man, or by taking flesh, blood, bones, nerves, sinews, hands, feet, and all other integral parts of the very same kind with those of mans body. His body was such, that it did [Page 42] grow in stature from that of a child to that of a man, and was subject to the touch or feel­ing. (3.) By taking a reasonable soul, or a soul furnished with the very same powers and faculties that ours have, for the kind, as un­derstanding, will, affections, memory, &c. and was capable of the improvement of these, as of growing in wisdom and knowledg, accor­ding to his humane nature. (4.) By being conceived of the Holy Ghost, i. e. in a manner su­pernatural, or above nature, and not in an ordi­nary way of natural generation, but by the im­mediate and omnipotent operation of the Spirit the third person in the Trinity, who did in a way altogether unexpressible by man, and with­out the help of man, frame the body of the holy Child Jesus in the Virgin Maries womb, where­in this blessed Babe continued the space of Nine Months, as other children do in their mothers womb, and then was born into the world in fulness of time, as they are; but yet without sin, as they are not.

A. 23.What Offices doth Christ execute as our Redeemer? Christ as our Re­deemer, executeth the offices of a Prophet ⁱ, of a Priest ^k, and of a King ^l, both in his estate of Hu­miliation and Exaltation.

[Page 43] Expl. 23. By this word Redeemer, we are to un­derstand the same with Mediator, and by both the second Person in the Trinity, as he was (up­on Covenant and Contract made with the Father) to mediate peace betwixt God and man, and to manage the whole work of Re­demption, in order to the justification, sancti­fication, and salvation of the Elect; and that not only whilst he was here upon earth to be our King, Priest, and Prophet; but now that he is in heaven, he ever lives to make inter­cession for us, and doth still guide, and teach, and govern his Church by his Word and Spirit.

A. 24.How doth Christ execute the of­fice of a Prophet? Christ executeth the office of a Prophet, in re­vealing to us ^m, by his Word ⁿ, and Spirit ^o, the Will of God for our Sal­vation.

Hom. xvij. By this our heavenly Mediator do we know the favour and mercy of God the Father, by him know we his will and pleasure towards us, for he is the bright­ness of his Fathers glory, and a very clear image and [Page 44] pattern of his substance. It is he whom the Father in heaven delighteth to have for his beloved Son, autho­rized to be our Teacher, whom he charged us to hear, saying, Hear him.

Expl. 24. When Christ is here called a Prophet, we are not to restrain this part of his Office only to his foretelling all such things as should befall his Church, or the enemies thereof, though this he has done in Prophetical Scrip­tures, so far as he thought necessary for the good of his Church: But he is principally cal­led a Prophet (and that Prophet) because of that power, commission, and ability which he has, and doth exercise, in revealing and de­claring (both outwardly by his Word, and in­wardly by his Spirit) the whole mind and will of God, which was necessary to be known by man in order to salvation. And for this reason he is called in Scripture the Word (and the Word was made flesh), and his name is [the Word of God], because that as a man does make known what his mind and will is by his words, either written or spoken; so God the Father doth make known unto man by Christ what he would have men to believe and do in order to salvation; and that either mediate­ly, by committing the word of Christ unto writings, as in the Scripture; or immediately, by the Spirit of Truth, as he did communi­cate and speak his mind to Moses, the Prophets, and Apostles.

[Page 45] A. 25.How doth Christ execute the office of a Priest? Christ executeth the office of a Priest, in his once offering up of himself a Sa­crifice to satisfie Divine Justice ^p, and to reconcile us to God ^q, and in making con­tinual intercession for us ^r.

Homil. xx. p. 1. We having nothing of our selves to pre­sent us to God, have need of a Mediator for to bring and reconcile us unto him, who for our sins is angry with us. The same is Jesus Christ, — to pacifie his wrath.—For he alone did with the Sacrifice of his Body and Blood, make satisfaction unto the Justice of God for our sins. To. 1. Hom. III. p. 2. We must trust only in Gods mercy, and that Sacrifice which our High-Priest and Saviour Christ Jesus the Son of God once offered for us upon the Cross, to obtain thereby Gods grace, and remission as well of our original sin, as of all a [...]al sin, — if we truly repent and turn unfeignedly unto him. To. 11. Hom. xi. Reconciled to Gods favour, we are taught to know what Christ by his intercession and mediation obtaineth for us of his Father, when we be obedient to his will; yea, attributeth that unto us and to our doings, that he by his Spirit worketh in us, and through his grace procu­reth for us.

Expl. 25. In this A. we have both the parts of Christs Priestly Office, as, (1st,) Satisfaction, [Page 46] and this twofold, (1.) To the whole Law, in fulfilling all righteousness, in the perfect per­formance of what the Law required from him. (2.) To the Iustice of God, in undergoing the Curse of the Law, for the Elect; and this he did by his sufferings, but especially when his Soul was made an offering for sin, or when he was sacrificed for sinners. In which Offer­ing he was, (1.) The Priest, for he offered up himself, or he laid down his life of himself; and he was the Priest as God-man. (2.) He was the Altar, principally according to his Di­vine nature, because the Altar was to sancti­fie the gift offered, and therefore was to be more excellent than the Sacrifice it self. (3.) He was also the Sacrifice, for he offered the Sacri­fice of himself, (i. e.) according to the hu­mane nature properly, and this therefore is called the Sacrifice of his Body and of his Blood; and all this, that there might be some kind of compensation made, or satisfaction given to God, for that wrong which we had done to him. (2dly,) We have the intercession of Christ, which is the other part of Christs Priestly Office, whereby Christ doth present himself continually before the Father, plead­ing his blood and merit for the satisfaction that he has made to Divine Justice, and for the reconciliation of God to the sinner. And his intercession is rather by way of plea at the Bar of Justice, than by way of prayer and supplication at a Throne of Grace; and [Page 47] therefore it is that he is called our Advo­cate.

A. 26.How doth Christ execute the office of a King? Christ executeth the office of a King, in subduing us to himself ^s, in ruling and defending us ^t, and in restraining and conquering all his and our Enemies ^u.

To. 2. Homil. xiv. He sitteth on the right hand of his heavenly Father, having the rule of heaven and earth; reigning as the Prophet saith, Psal. 17. from Sea to Sea, —he hath overcome the Devil, Death, and Hell, and hath victoriously gotten the better hand of them all, to make us free and safe from them. Homil. xvij. p. 3. To this our Saviour and Mediator hath God the Father gi­ven the power of heaven and earth, and the whole ju­risdiction and authority to distribute his gifts committed to him, — and thereupon to execute his authority com­mitted, after that he had brought sin and the Devil to captivity, to be no more hurtful to his members, he ascended up into heaven again, and from thence sent li­beral gifts to his well-beloved Servants, and hath still the power to the worlds end, to distribute his Fathers gifts continually in his Church, to the establishment and comfort thereof.

Expl. 26. Yet more fully Christ doth execute his Kingly Office, (1st,) By his authority, in set­ting up a government in his Church, which [Page 48] in the outward form or administration thereof is to be managed by such Officers, and accor­ding to such Laws, Ordinances, and Censures as he hath appointed in his word. (2dly,) By his Power, as (1.) That of his Almightiness, whereby he is able to subdue all things to himself, and to make his very enemies his foot-stool. (2.) Of his Grace, whereby he doth subdue the hearts of his chosen people to him­self, and makes them a willing people in the day of his power. (3.) Of his Spirit, whereby he doth sanctifie his people, and fit them for hea­ven, as also support, guide, and comfort them under all the afflictions they meet with on earth. (4.) By his Iustice, in punishing his and his Churches adversaries.

A. 27.Wherein did Christs Humi­liation consist? Christs Humiliation consisted in his being born, and that in a low condition ^w, made under the Law ^x, undergoing the miseries of this life ^y, the wrath of God ^z, and the cursed death of the the Cross ^a, in being buried, and conti­nuing under the power of death for a time ^b.

[Page 49] Hom. III. p. 3.—Hath given his own natural Son' being God eternal, immortal, and equal unto himself in power and glory, to be incarnated, and take our mortal nature upon him, with the infirmities of the same, and in the same nature to suffer most painful and shameful death for our offences, to the intent to justi­fie us, and restore us to life everlasting. Hom. xij. He did hunger and thirst, eat and drink, sleep and wake, —preach his Gospel,—weep and sorrow for Ierusalem, pay tribute for himself and Peter, suffer death.

Expl. 27. In the general, Christs Humiliation doth consist, in all that which did befall him from the first moment of his conception in the Vir­gins womb, to the very time of his resurrecti­on from the grave: (1.) He was humbled in his conception; that he who was God equal with the Father, should according to his hu­mane nature have a body framed for him in the womb of a Virgin, and should continue [...]ose Prisoner there for the space of about nine months, whom the heaven of heavens cannot contain. (2.) Humbled in his birth, in that he was born of a woman, and that not an Empress or Princess, but a woman of a mean rank and low estate, though a Virgin; that he who was the Son of God, and the Father of eternity, or himself the everlasting Father, should in fulness of time be born in the form [Page 50] of a servant, made under the Law, not only in a state of subjection to the commands of it, but also liable, to the curse of it, which was due only to us, and not to him, but only as he was our Surety, and all this that we might receive the adoption of Sons, who deserved not to be called Servants. That he who was Heir of all things, and made this great house the World, should be so unfurnisht with houshold goods, as to have no better Cradle than a Manger. (3.) In his life he humbled himself to the infirmities of our nature, as hun­ger, cold, nakedness, poverty, &c. to undergo with admirable patience, the unkindnesses and forsakings of his friends, the reproaches, indig­nities, and persecutions of his enemies; yea and to be tempted by that great enemy of man­kind the Devil. (4.) In his death, that he should dye at all, who is the Author of natu­ral, spiritual, and eternal life; and besides, could he not, if he would, have translated himself from earth to heaven (as Enoch was translated) without dying at all; but then that the King of Glory should dye the [...]ost shameful death, that of the Cross, and in the basest company, betwixt two Theeves. (5) Af­ter death, in having his body laid in the earth, who had before made the heavens, and laid the foundation of the earth. And last of all, that he should continue under the power of death & the grave for three days, who could (if he would) within less than three moments, yea in less time [Page 51] than a moment have raised his body from the grave. O incomprehensible humiliation! and that which should fill us all with grateful and astonishing admiration at it, that all this was for sinful man!

A. 28.Wherein consisteth Christs Exaltati­on? Christs Exaltation consisteth in his rising again from the dead on the third day ^c, in ascending up into heaven, and sitting at the right hand of God the Fa­ther ^d, and in coming to judg the world at the last day ^e.

Artic. IV. Christ did truly rise again from death, and took again his body, with flesh, bones, and all things ap­pertaining to the perfection of mans nature, wherewith he ascended into heaven, and there sitteth until he re­turn to judg all men at the last day. To. 2. Hom. xiv. After this world Judg as well of the living as of the dead, to give reward to the good, and judgment to the evil. Hom. xvij. p. 3. By him hath Almighty God decreed to dissolve the world, to call all before him, to judg both the quick and the dead; and finally, by him shall he condemn the wicked to eternal fire in hell, and give the good eternal life, and set them assuredly in presence with him in heaven for ever more.

[Page 52] Expl. 28. Christ is here exalted, (1st,) In his re­surrection; and here (1.) The glory of his power was exalted, for he raised himself by his own Almighty power, and thereby declared himself to be the Son of God. (2.) The glory of his truth, for he raised himself, as he had foretold, within three days. (3.) The glory of his authority, for he rose as a pub­lick person, and thereby declared himself Head of the Church. (4.) The glory of his mercy, for he rose again for our justification; for if he had not received a discharge from his Father, and had he not been released from the prison of the grave, it would have been an evidence against us, that our debt was not paid. (2dly,) He was exalted by his ascen­sion, (1.) If we consider the manner of it, it was with glorious triumph over hell and death. (2.) His ascension was into heaven, namely, into the heaven of heavens, that which is called Paradise and the third Heaven, whether Enoch and Elias went. (3.) In his bounty and grace, he ascended that he might give gifts to men. (3dly,) Exalted in his sitting, &c. for his Session at the right hand of the Father, doth declare him to be supreme Head of the Church. (4thly,) In judging the world, he will be exalted, (1.) In his authority. (2.) In his righteousness.

[Page 53] A. 29.How are we made parta­kers of the Redemption purchased by Christ? We are made partakers of the Re­demption purchased by Christ, by the effectual application of it to us ^f, by his holy Spirit ^g.

Artic. xvij. —They which be endued with so excel­lent a benefit of God (viz. Election) be called accor­ding to Gods purpose, working in due season; they through grace obey the calling; be freely justified, &c.

Expl. 29. In this A. is plainly laid before us the manner how, and means whereby all that Christ has done and suffered for sinners (as Media­tor), and all that he is now doing in heaven for them, doth become effectual to the com­pleat redemption, and eternal salvation of all true Christians, sc. by the real and actual ap­plication of all this unto them. For though Christ, the great Physitian of value, has made the healing Plaister of his Blood sufficiently broad enough both to cover and to cure all the wounds that sin hath made in all the men in the world; yet the far greater part of the world do dye and perish of their wounds, be­cause they will not suffer this soveraign Plaister to be apply'd to them, in the sound preaching [Page 54] of the Gospel, neither will they abide to have their wounds searched in order to cure: Now for the manner how, and the means whereby this Plaister is apply'd; I answer, (1.) It is outwardly, by the Ministers of the Gospel, un­to all those that do believe, as when they preach this Doctrine, that whosoever believeth shall be saved. (2.) Inwardly, by the Holy Spirit, who does not only lay on the Plaister in a work of conviction, but doth make it become effectu­ally healing in a work of conversion and sancti­fication. For the means, see the next A.

A. 30.How doth the Spi­rit apply to us the Redemption purcha­sed Christ? The Spirit applieth to us the Redemption pur­chased by Christ, by work­ing faith in us ^h; and there­by uniting us to Christ in our Effectual Calling ⁱ.

Homil. II. Of the Passion. As it profiteth a man nothing to have S [...]lve, unless it be well-applied to the part in­fected; so the death of Christ shall stand us in no force, unless we apply it to our selves, as God hath appoint­ed. Almighty God commonly worketh by means; and in this thing he hath also ordained a certain mean, where­by we may take fruit and profit to our Souls health. Homil. xvi. p. 2. The Holy Ghost is a Spiritual and Di­vine Substance, the Third person in the Trinity, distinct [Page 55] from the Father and the Son, and yet proceeding from them both,—doth regenerate; which the more it is hid from our understanding, the more it ought to move all men to wonder at the secret and mighty working of Gods holy Spirit which is within us: For it is the Holy Ghost, and no other thing, that doth quicken the minds of men, stirring up good and godly motions in their hearts, which are agreeable to the will and command­ment of God, such as otherwise of their crooked and perverse nature they should never have.—Who is the only worker of our sanctification, and maketh us new in Christ.

Expl. 30. Here we have the particular means or instrument which the Holy Spirit makes use of for the applying of the Redemption pur­chased by Christ, to all those whom he has redeemed by his blood. Not that the Spirit may be said to believe in the elect, but that he doth work that faith in them whereby they (as Members) are united to Christ their Head, and so do mystically and spiritually (but really) become one with him, for they that are thus joined to the Lord, are one spirit; and so being one with Christ, what was done for them by Christ as their Mediator, Head, and Husband, is accounted as done by themselves; he ha­ving pay'd their debt as their Surety, they re­ceive their discharge, and shall never come into condemnation, or be cast into Prison, after they are once thus one with Christ, and effectu­ally called by the Spirit.

A. 31.What is Effectual Calling? Effectual Calling is the work of Gods Spi­rit [Page 56] ^k, whereby convincing us of our sin and misery ^l, enlightning our minds in the knowledg of Christ ^m, and renew­ing our wills ⁿ, he doth perswade and enable us to embrace Jesus Christ freely offered to us in the Gospel ^o.

Artic. X. The condition of man after the fall of Adam is such, that he cannot turn and prepare himself by his own natural strength and good works to faith, and cal­ling upon God: Wherefore we have no power to do good works pleasant and acceptable to God, without the grace of God by Christ preventing us, that we may have a good will, and working with us when we have that good will. Hom. II. Of Alms, p. 2. The good deeds of man are not the cause of making him good, but he is first made good by the Spirit and grace of God, that effectu­ally worketh in him, and afterward he bringeth forth good fruit. — God of his mercy and special favour towards them whom he hath appointed to everlasting salvation, hath so offer'd his grace especially, and they have so received it fruitfully, that though by reason of their sinful living outwardly, they seemed before to have been the children of wrath and perdition, yet now the Spirit of God mightily working in them, unto obedience to Gods will and commandments, they declare by their [Page 57] outward deeds and life, in the shewing of mercy and charity, which cannot come but of the Spirit of God, and his especial grace, that they are the undoubted chil­dren of God, appointed to everlasting life.

Expl. 31. That we may the better know what effectual Calling is, we are to consider of a double Call, which doth many times prove in­effectual; as, (1.) Outward, in the preach­ing of the Word, and the voice of the Rod, or any Providence whatsoever, which doth call men to repentance, faith, and holiness; but notwithstanding all these outward Calls, there are Millions in the world who turn the deaf ear to God, and will not return to him by repen­tance, nor come to Christ by faith. (2dly,) There is an inward Call, which is no less ineffectual than the former, and it is the Spirits Call, as when he proceeds no further than that which Divines call a common work; as (1.) Common illumination, or some kind of floating know­ledg in the head, concerning the word of God, and spiritual matters; and no doubt but ma­ny men who have wicked hearts, and lead bad lives, may be well stored with gifts of this kind; as Iudas for one. (2.) Some kind of flashy affections excited and stir'd up in the Soul towards good things, called foretasts of the powers of the world to come; and such was in Herod and Balaam. (3.) Some kind of faint languishing inclinations in the will to obe­dience, such as Herod had when he did many things. (4.) Some kind of sense of sin, both [Page 58] in its guilt and horrour, such as Iudas had; and yet notwithstanding all this inward work of the Spirit, his Call may be ineffectual. And if all this may be without success, then no won­der if the Arminians Call, that of moral suasion, or of arguments, do prove no better. But then (2dly,) There is another inward Call of the Spirit, which is effectual to the Elect; sc. that whereby the Spirit doth not only call, but en­able them to come at his call, as when he doth renew the mind, and change the will, sanctifie the heart, purifie the conscience and affections; and doth work a lively faith in such persons, and repentance from dead works.

A. 32.What benefits do they, that are effectually cal­led, partake of in this life? They that are Effectually called, do in this life partake of Justi­stification ^p, Adoption ^q, Sanctification, and the several benefits which in this life do either accompany, or flow from them ^r.

Artic. xvij.—They through grace obey the Calling; they be justified freely, they be made Sons of God by Adoption; they be made like the image of his only be­gotten [Page 59] Son Jesus Christ; they walk religiously in good works, and at length by Gods mercy they attain to ever­lasting felicity.

Expl. 32. Into the nature of these particular Benefits of Effectual Calling, there will be oc­casion to enquire hereafter; but as to the cer­tainty of the thing, that all that are effectually called shall partake of these, is evident from these grounds: (1.) In that Christ did purchase these benefits, not for himself, but for them; nay, he had never laid down such a price in his Fathers hands, but for the sake of Believers. (2.) The tenour of the Covenant of Grace doth ascertain this, for when God the Father and Son did treat together concerning the redemp­tion of the Elect, it was upon these terms, sc. That upon the Sons undertaking to satisfie both the Law and Justice of God, and upon the full performance of this undertaking, all those that do believe in Christ (though by nature they had been children of wrath as well as others) should upon their believing, be justi­fied, adopted, sanctified, and saved. (3.) Up­on their believing they do receive Christ, and he gives himself freely to them; and how shall they not with him, have all things else they stand in need of.

A. 33.What is Iustification? Justification is an Act of Gods free-grace, wherein he pardoneth all our sins ^s, and accept­eth [Page 60] us as righteous in his fight ^t, only for the righteousness of Christ imputed to us ^u, and received by faith alone ^w.

Artic. II. We are accounted righteous before God only for the merit of our Lord and Saviour Jesus Christ by faith, and not for our own works or deservings. To. I. Hom. III. Because all men be sinners and offen-ders, and breakers of his Law and Commandments, therefore can no man by his own acts, works, and deeds (seem they never so good) be justified and made righteous be­fore God; but every one is constrained to see for another righteousness—and this which we so receive of Gods mercy and Christs merits embraced by faith, is taken, ac­cepted, and allow'd of God for our perfect and full justi­fication. Part 3. Our works do not merit or deserve re­mission of our sins, and make us of unjust, just before God: but God of his own mercy, through the only me­rits and deservings of his Son Jesus Christ, doth justifie us. Nevertheless, because Faith doth directly send us to Christ for remission of our sins, and that by faith given us of God, we embrace the promise of Gods mercy, and of the remission of our sins (which thing none other of our vir­tues or works properly doth) therefore the Scripture useth to say, that faith without works doth justifie; or only faith doth justifie. —Not through the merit of any virtue that we have within us, or of any work that cometh from us; therefore in that respect,—we forsake (as it [Page 61] were) altogether again faith, works, and all other vir­tues. For our own imperfection is so great, through the corruption of Original sin, that all is imperfect that is within us, faith, charity, hope, dread, thoughts, words, and works, and therefore not apt to merit and deserve any part of our justification for us. Tom. 2. Hom. IV. It is of the free grace and mercy of God, by the mediation of the blood of his Son Jesus Christ, without merit or deserving on our part, that our sins are forgiven us, that we are reconciled and brought again into his favour, and are made heirs of his heavenly Kingdom.

Expl. 33. This word [justification] doth signi­fie, not only to make just or righteous, but also to make a man appear so; (yet not by infusing or working grace or righteousness in the Soul, for this is the meaning of that word sanctification), or it signifies the believing sin­ners being reputed or accounted righteous in the sight of God, in and through the righteous­ness of Christ imputed to the sinner, or accounted as his own; for as condemnation doth suppose a man guilty, because the just God doth not condemn men for nothing; so justification doth suppose a man discharged from guilt, and so not obnoxious to the penalty or curse of the Law; now because the sinner can­not expect to receive this discharge by vertue of his own personal righteousness, because all his righteousness is imperfect, or as a menstrous rag; therefore he must be found not having on his own righteousness for his justification, but the righteousness of Christ. But more particularly in this A. we have (1.) The prin­cipal Author, or prime efficient cause of justi­fication, [Page 62] and this is God; Who is he that con­demneth? it is God that justifieth. God the Fa­ther, as accepting of what Christ has done for sinners; and God the Son, as procuring our discharge; and God the Holy Ghost, as apply­ing the merits of Christ to us, and working faith in us, whereby we receive so great a be­nefit. (2.) The inward moving cause, free-grace; and not any foresight of faith or obe­dience in the sinner, to move him to it. (3.) The matter of justification, or in reference to what the sinner is justified; namely, the guilt of sin and curse of the Law. (4.) The manner, which consists in a legal discharge of the sin­ner from his former obligation to punishment, here called the pardon of his sins, and accept­ing of him as righteous. (5.) The merito­rious cause, only for the righteousness of Christ imputed to the believing sinner. (6.) The in­strumental cause, or condition, sc. faith; for the sinner through the means of his faith, or upon the condition of his believing, is thus justified.

A. 34.What is Adop­tion? Adoption is an Act of Gods free-grace ^x, where­by we are received into the number, and have right to all the priviledges of the Sons of God ^y.

[Page 63] Tom. 1. Hom. III. p. 3.—So making us also his dear children, brethren unto his only Son, our Saviour Christ, and inheritors for ever with him of his eternal Kingdom of Heaven. Hom. X. p. 2. He is a rising up to none other than those which are Gods children by adoption. Hom. xi. p. 2. By their obedience they declare openly un­to to the sight of men, that they are Sons of God, and elect of him unto Salvation.

Expl. 34. More plainly, Adoption, it is Gods ta­king of those into his care and Family, as his children by grace, who were by nature the children of wrath, and by practice the chil­dren of disobedience; and all that they may enjoy the honour, advantages, and priviledges of his children; as (1.) They bear their Fathers Name and likeness, or his badg and cognizance, whereby they are known to belong to him, and that is their holiness. So that those who are afraid to be accounted godly, they are afraid to be God-like, and so disown their Father, as if ashamed of him. (2.) They are all heirs of God, and joint-heirs with Christ their elder Brother, to an heavenly Inheri­tance. (3.) They have the Spirit of his Son given to them, whereby they are inabled to call God Father, and to come to a throne of grace with the boldness of children. (4.) They are under Gods fatherly protection, so that no­thing can harm them. (5.) They are pro­vided [Page 64] for by him, and therefore can want no good thing. (6.) They have a sanctified use of the creatures, and of all temporal good things, yea afflictions themselves are for their good.

A. 35.What is Sancti­fication? Sanctification is the work of Gods free-grace ^z, whereby we are renewed in the whole man, after the Image of God ^a, and are enabled more and more to dye unto sin, and live unto righteousness ^b.

Hom. II. p. 2. The holy Apostle calleth us Saints, be­cause we are sanctified and made holy by the blood of Christ through the Holy Ghost. Hom. xvi. p. 1.—It is he which inwardly worketh the regeneration and new birth.—The more it is hid from the understanding, the more it ought to move all men to wonder at the secret and mighty working of Gods holy Spirit which is within us. For it is the Holy Ghost, and no other thing, that doth quicken the minds of men, stirring up good and godly motions in their hearts, which are a­greeable to the will and commandment of God; such as otherwise of their own crooked and perverse nature, they should never have. That which is born of the spirit is spirit. As who should say, man of his own nature is fleshly and carnal, corrupt and naught, sinful and dis­obedient to God, without any spark of goodness in him, [Page 65] without any virtuous or godly motion, only given to evil thoughts and wicked deeds As for the works of the Spirit, the fruits of Faith, charitable and godly motions, if he have any at all in him, they proceed on­ly of the Holy Ghost, who is the only worker of our sanctification, and maketh us new men in Christ Jesus. —Such is the power of the Holy Ghost to regenerate men, and as it were to bring forth a-new, that they shall be nothing like the men they were before.

Expl. 35. As for sanctification, it is no less a work of free-grace than justification and adoption; and in Scripture-phrase it is the new man, new creature, and a mans being created a-new in Christ Jesus unto good works; in which and the like expressions is plainly set before us, the large compass, extent, and comprehension of this work; for herein all things must become new; the nature renewed, or changed from its corrupt and carnal state, to a state of real and true holiness, though imperfect in this life; the mind renewed in saving-knowledg; the will renewed, by being subdued and made pliable to the will of God; the affections re­newed, by being spiritualized, or fixed upon spiritual good objects; and so the memory, conscience, phancy, &c. as also the life, because in this change a man becomes a new man. The particular parts of which sanctification are, (1.) Mortification, or a Believers being dead unto sin, (i. e.) in his inclinations, thoughts, cares, affections, endeavours, all which were before lively and strong towards sin. (2.) Vi­vification, or a living unto righteousness, [Page 66] (i. e.) being holy in all manner of conver­sation.

A. 36.What are the be­nefits which in this life do ac­company or flow from Iustificati­on, Adoption, and Sanctifica­tion? The benefits which in this life do accompany or flow from Justification, Adop­tion and Sanctification, are as­surance of Gods love, peace of conscience, joy in the Ho­ly Ghost ^c, increase of grace ^d, and per­severance therein unto the end ^e.

To. 1. Hom. ix. p. 2. All those therefore have great cause to be full of joy, that be joined to Christ with true faith, stedfast hope, and perfect charity, and not to fear death nor everlasting damnation.— But rather contrariwise, their godly conversation in this life, and belief in Christ, cleaving continually to his mercies, should make them so long sore after that life that re­maineth for them undoubtedly after this bodily death. To. 2. Hom. xij. Released from the burden of sin, justi­fied through faith in his blood, and finally received up into everlasting glory, there to reign with him for ever.

Expl. 36. By this [first priviledg of assurance] [Page 67] we are to understand, not meerly a believers probable guess or conjecture, or his hope and expectation to be saved; but an infallible certainty, or that which is called in Scripture the full assurance of faith, concerning the love of God, and the believers eternal salvation; which certainty is built, (1.) Upon the infal­lible certainty of Gods promise to save those who do believe or accept of Christ, as he is tendered in the Gospel. (2.) Upon the un­questionable evidence of the truth and reality of those graces unto which the promise of sal­vation is made. (3.) Upon the necessary con­nexion which there is betwixt the means and the end, betwixt true and saving-grace and salvation it self. (4.) And upon the sure testi­mony of the Spirit of Adoption, witnessing with the spirit or conscience of this or that particular believer by name, that he is a Child of God. Concerning which assurance these three things are to be noted, (1.) That there may be a true saving-faith, where there is not the full assurance of faith. It doth belong to a believer only, but not to every believer. (2.) That it is every believers duty to look af­ter this assurance, to use his utmost endea­vours to make his Calling and Election sure. (3.) Though this assurance may be darkened, diminished, and interrupted through sin or temptation, yet it is ever accompanied with so much secret support to the soul, as that it does keep the soul from total and final despair. [Page 68] And so there is room left still for [the second benefit, sc.] peace of conscience; in which there is, (1.) Something privative, sc. a very com­fortable freedom (not perfect and universal) from that which Divines call trouble of mind, arising from the apprehension of guilt and of the wrath of God; and though in one who has this assurance, the peace of his mind may be disturbed, yet it is but disturbed, and not absolutely lost; as the peace of a State is not lost by every tumult whereby it is disturbed. (2.) There is something positive in this peace, sc. that sweet calm and satisfaction which there is in the mind upon the attaining of this assu­rance. [Third benefit, sc.] Ioy in the Holy Ghost, sc. a joy springing up in the soul from the comfort and certainty of his testimony, and for the sweetness of his presence. [Fourth­ly, growth of grace] If not so observably in the leaf and fruit, yet in the root, like a plant in winter. [Perseverance in grace] Not de­pending upon the mutability of mans will, but upon the immutability of Gods decree and pur­pose to save the believer, upon the unchange­ableness of the Fathers love; upon the pur­chase, merit, and intercession of the Son; up­on the abiding presence of the Holy Ghost, together with the victorious efficacy of his grace in the soul; and upon the stability of the Covenant of grace, which is ordered in all things and sure.

[Page 69] A. 37.What benefits do Believers receive from Christ at their resurrection? The Souls of Belie­vers are at their death made perfect in holiness ^f, and do immediately pass into glory ^g, and their bodies being still united to Christ ^h, do rest in their Graves ⁱ, till the Resurrection ^k.

Artic. xxij. The Romish Doctrine concerning Purgatory, Pardons, — is vainly feigned, and grounded upon no warrant of Scripture, but rather repugnant to the word of God. Hom. vij. Of Prayer, p. 3. The soul of man passing out of the Body, goeth straightways either to Heaven or else to Hell; whereof the one needeth no prayer, and the other is without redemption. — The Scripture doth acknowledg but two places after this life; the one proper to the elect and blessed of God, the other the reprobate and damned souls.

Expl. 37. At death Believers are made perfect in holiness, (1.) Negatively, i. e. they sin no more from that very moment, but are freed from sin for ever. (2.) Positively, (1.) The image of God is then perfect in the believers soul; and the full bent of his will is to do the will of God as the Angels do it in heaven, per­fectly, and without all reluctancy. (2.) It [Page 70] doth immediately enter into eternal life, when it leaves the body, and not into any middle state, as that of Purgatory. (3.) Their bo­dies, though separated from their souls for a time, yet they do still remain unseparated from Christ, and therefore do remain under his care whilst they sleep in the grave, so that he will not lose any one member of them.

A. 38.What benefits do Believers receive from Christ at the Resurrection? At the Resurrection, Believers being raised up in Glory ^l, shall be openly ac­knowledged and acquitted in the day of judgment ^m, and made per­fectly blessed in full enjoying of God ⁿ, to all Eternity ^o

To. 2. Hom. xiv. The truth of this most Christian Ar­ticle (of the resurrection) which is the ground and foun­dation of our whole Religion.— O most comfortable word, evermore to be born in remembrance; he dyed (saith St. Paul, 1 Cor. 15.) to put away sin, he rose again to endow us with righteousness,— by his resurrection hath he purchased life and victory for us,—opened the gates of heaven, to enter into life everlasting,—to en­joy an inheritance immortal, that never shall perish, which is laid up in heaven for them that are kept by the power of God through faith,—set with himself a­mong the heavenly Citizens above.—If thou hast re­ceived [Page 71] Christ in true faith, with repentance of heart, and full purpose of amendment, thou hast received him for an everlasting gage, or pledg of thy salvation.— Rising with him by our faith, we shall have our bodies likewise raised again from death, to have them glorified in immortality, and joined to his glorious body, ha­ving in the mean while his holy Spirit in our hearts, as a seal and pledg of our everlasting inheritance.

Expl. 38. At the resurrection of a Believer, (1.) There is a re-union of a soul which is free from corruption or sin, to a glorified bo­dy that is incorruptible. (2.) These two parts being thus re-united, in the very same individual person to whom they did belong before death, will be actually capable, at the resurrection, of all that eternal bliss which Christ hath purchased and prepared for them. (3.) Then Christ will openly acknowledg, own, and approve every true Christian to be a part of his body mystical, and that before his Fa­ther and all the holy Angels. (4.) The Be­liever then shall receive his general discharge and acquitment in a most solemn, publick, and triumphant manner, from all manner of guilt whatsoever, so as that none shall be able to lay any thing to the charge of Gods elect. For though a Believer does receive his private discharge from all his sins at his death, and as it were under the privy Seal; yet his dis­charge is ratified, confirmed, and as it were enter'd into the publick Records at the day of Judgment.

CHAP. II. Of things to be done in the Ten Com­mandments; with a short Explanation of 46 A. from 38 to 85.

A. 39.What is the duty which God re­quireth of man? THE duty which God requireth of man, is obedience to his re­vealed Will.^p

To. 1. Hom. V. The good works God hath command­ed his people to walk in, are such as he hath command­ed in the holy Scripture; and not such works as men have studied out of their own brain, of a blind zeal and devotion without the word of God: And by mistaking the nature of good works, man hath most highly dis­pleased God, and hath gone from his Will and Com­mandments. To. 2. Hom. X. p. 3. Mark diligently what his Will is you should do, and with all your endeavour apply your selves to follow the same.

Expl. 39. By obedience to the revealed Will of God, we are in the general to understand, the conformity of our wills, affections, words, and actions to the preceptive or commanding Will of God; for all this is comprehended in that one Scripture, Fear God, and keep his Com­mandments, [Page 73] for this is the whole duty of man. It is the will of Gods command which doth declare and require what is our duty; but as for the secret will of Gods eternal purpose, though it be a rule to himself, whereby he acts, yet it neither is nor can be the rule of our actions, because not known to us, nor indeed curiously to be enquired after; nor is it bare­ly the revelation of Gods will that makes it our duty to observe it, but the revelation of it to this very end and purpose, that man do willingly conform to it.

A. 40.What did God at first reveal unto man for the rule of his obedience? The Rule which God at first revealed to man for his obedience, was the Moral Law ^q.

To. 2. Hom. X. Let us esteem the holy Table of Gods Word, — appointed by him, to instruct us in all ne­cessary works, so that we may be perfect before him in the whole course of our life. To. 1. Hom. 1. p. 3. Such hath been the corrupt inclination of man, ever super­stitiously given to make new honouring of God of his own head, and then to have more affection and devotion to keep that, than to search out Gods holy Commandments and to keep them.—Which we should know, to separate or sever Gods Commandments from the commandments of men.—In keeping the Commandments of God, standeth the pure, principal, [Page 74] right honour of God, and which wrought in faith, God hath ordained to be the right trade and pathway to heaven.

Expl. 40. When it is here said, that the Moral Law was at first, i. e. in a state of innocency, revealed to man, i. e. to our first Parents in Paradise; we are not to understand, that this revelation was visible to the eye, as after­wards the writing of it was in two Tables of Stone; nor to be heard by the ear, as when it was first given by God in Mount Sinai: But it was at first revealed inwardly. i. e. it was imprinted in the hearts and minds of our first Parents, (except that positive prohibiti­on of eating the forbidden fruit); yet being in a great part blotted out, was afterwards written in two Tables of Stone.

A. 41.Where is the Moral Law summarily com­prehended? The Moral Law is summarily comprehend­ed in the Ten Command­ments ^r.

Ham. V. Christ rehearsing the Commandments, de­clared, that the Laws of God be the very way that doth lead to everlasting life, and not the Traditions and Laws of men. So that the works of the Moral Com­mandments of God, be the very true works of Faith, which lead to the blessed life to come. To. 2. Hom. II. —Containing the immutable Law and Ordinances of God, in no age or time to be altered, nor of any [Page 75] persons, of any Nation, of any age to be disobey'd.

Expl. 41. By a Law in the general, we are to understand, the Will of the Lawgiver requi­ring duty: But here by the Moral Law we are to understand, (1.) More generally, the revealed Will of God, of what man is to be­lieve and do in order to salvation. (2.) More particularly, the Decalogue, which is the sum of all Moral Laws, which are scattered up and down in the Scripture. And this Decalogue (or Ten Words, or Ten Commandments) may be called Moral, (1.) Because of the uni­versality of it; for the Decalogue doth oblige all mankind, it being that very Law, for sub­stance, which was written in very legible Cha­racters in the heart of Adam, and is not quite blotted out of the minds of the veryest Gen­tiles in the world. (2.) It doth oblige at all times. (3.) The whole man, for it requires as well the internal obedience of the soul, and all its powers and faculties, as outward obedi­ence of the body.

A. 42.What is the sum of the Ten Command­ments? The sum of the Ten Commandments, is to love the Lord our God with all our heart, with all our soul, with all our strength, and with all our mind, and our neighbour as our selves ^s.

Hom. 5. p. 3. Mark diligently what Gods will is that you should do, and with all your endeavour apply your selves to follow the same. [...], You must have assured faith in God, and give your selves wholly unto him, love him in prosperity and adversity, and dread to offend him ever more. Then for his sake love all men, — Cast in your mind, how you may do good unto all men to your power, and hurt no man.

[Page 76] Expl. 42. The sum of these Ten Commandments, or Ten Words, we may take in one Word, and 'tis Love, for Love is the fulfilling of the Law; and this Love is threefold, (1.) To God, and this must be in the highest degree, or more than we are to love either our selves or neighbours; yea this later love, in com­parison of that we ought to have unto God, should be as no love at all comparatively, for he is to have all our heart, soul, strength, mind; yet (2.) Our love to our selves must have the next place; for though our love of cha­rity to others must be real, yet this charity must begin at home: However (3.) We are to love our neighbour as our selves, not for the degree, but for the kind of our love, it must be real and hearty, and without dissi­mulation.

A. 43.What is the Pre­face to the Ten Commandments? The Preface to the Ten Commandments is in these words, I am the [Page 77] Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage ^t.

To. 2. Hom. II. — Before he came to the matter that he would specially warn them of, and as it were for a Preface to make them to take the better heed unto it. Hom. xxi. p. 6.—The Bishop of Rome,—left the poor people should know too much, he would not let them have as much of Gods word, as the Ten Command­ments wholly and perfectly, withdrawing from the Se­cond Commandment, that bewrayeth his impiety by a subtile Sacriledg.

Expl. 43. Whereas in this Preface, God makes use of rational motives to the obedience of his Commands, this doth discover, (1.) The infinite condescention of God, who is pleased to inform our judgments of the reasonable­ness of his Commands, before he lays his Com­mands upon our persons. (2.) That men should not be unreasonable in their Commands (as suppose Parents or other Governours), sith God is here pleased to add Reason to his Soveraignty.

A. 44.What doth the Pre­face to the Ten Com­mandments teach us? The Preface to the Ten Commandments teacheth us, That because God is the Lord, and our God and Re­deemer, therefore we are bound to keep all his Commandments ^u.

[Page 78] To. 1. Hom. V. p. 2. Christ,— reprov'd the Laws and Traditions made by the Scribes and Pharisees, which were not only for good order of the people (as the Civil Laws were), but they were set up so high, that they were made to be right and pure worshipping of God, as they had been equal with Gods Laws, or above them; for many of Gods Laws could not be kept, but were fain to give way unto them. This arrogancy God detested, that man should so advance his Laws to make them equal with Gods Laws, wherein the true honour­ing and right worshipping of God standeth, to make his Laws for them to be left off. God hath appointed his Laws, whereby his pleasure is to be honoured.—They were not content to have them called by the name of other Temporal Laws; but called them holy and godly Traditions; and would have them not only esteem'd for a right and true worshipping of God (as Gods Laws be indeed), but also for the most high honouring of God, to which the Commandments of God should give place. And for this cause did Christ so vehemently speak against them.

Expl. 44. In the matter of the Preface we have these things observable, (1.) That God is therefore the supreme Lawgiver, because he is the supreme Lord of the whole Creation. As God by vertue of his Soveraignty may him­self do with his Creatures what he will, by the same right he may command them to do what he will. (2.) That God can easily en­able men to do what he commands them; for that very power that commands his creatures [Page 79] into being, can also command them into acti­on. (3) That the bonds of the Covenant should be as the cords of love, and the bands of a man, sweetly to draw men to obedience; when once we are listed into the number of Gods people by Baptism, we are under a more special obligation to obey God not only as our Creator, but as our Father. (4.) That deliverances call for duties; and if a corporal deliverance of the Israelites was an obligation upon them to obey the God of Israel, much more should that spiritual deliverance from the Egyptian slavery of sin be an obligation upon them to obey God.

• 1 Rule, That Christ the Lawgiver is the best In­terpreter of Moses; or that the Gospel is the fullest and clearest Interpreter of the Law. The Writings of the Prophets are many times good Expositions of the Law of Moses. But the Writings of Christ and his Apostles are far more clear and full. In reference to Christ we have a known instance in the 5th of Mat. passim. And the Apostles frequently in their Epistles, as when we are commanded to shun all occasions of evil, to love the Lord Jesus in sincerity, and our neighbour without dissi­mulation, and not to defraud him any way, &c.
• [Page 80]2 Rule, That the Law is perfect, Psal. 19.7. as (1.) In it self, not admitting of any additio­nal Precepts in the Gospel, which are gene­rally obliging to all Christians which were not obliging before that Christ came in the flesh. For as for those three Precepts of the Gospel, for a man, (1.) To deny himself. (2.) To take up his Cross; and (3.) To fol­low Christ; they are rather interpretations and instances of that honour and love we are to have for Christ as God, which is required in the First Command, than any additions ob­liging, which did not oblige before; nay Da­vid himself did in some respect deny himself, take up his Cross, and follow Christ; the middle of these had place when he said, The reproaches of those who reproached thee are faln upon me; and so Moses deny'd himself, and Caleb and Ioshuah followed the Lord fully. (2.) The Law is perfect in its extent and comprehension, in regard of the subject, for it doth command the whole Soul in all its powers and faculties; for it doth require the understanding to know, the judgment to ap­prove that which is good; the will to chuse it, the memory to retain it, and the affecti­ons to pursue and enjoy it; and upon this account it is said, that the Law is spiritual.
• 3 Rule, Whatever the Law commands, it doth forbid the contrary; as when it commands us to honour our Parents, it doth forbid us to dishonour them; and whatever the Law [Page 81] forbids it commands the contrary; as when it forbids us to take the name of God in vain, it requires us to use any of the names, or titles, or ordinances of God with reverence.
• 4 Rule, When the Law commandeth a duty, (as suppose to worship God) it doth require us to make use of means, occasions, motives and encouragements to it: and when the Law forbids (ex. gr. worshipping of Images), it doth also forbid the occasions, appearances and inducements of any evil.
• 5 Rule, Where a promise is annexed (ex. gr. that the days may be long in the Land, &c.) there the contrary threatning is included; and where a threatning is annexed, there the con­trary promise is included.
• 6 Rule, That the duties of the second table must give place to the indispensable and neces­sary duties of the first table, when they cannot both be performed together, as the love of Parents must yield to the love of God; but in things ceremonial, the duties of the first table must yield to the moral duties of the second; as sacrificing to works of mercy towards man.

A. 45.What is the first Commandment? The first Command­ment is, Thou shalt have no other Gods before me.

Expl. 45. These words are the first command, and not those, I am the Lord thy God, (as some [Page 82] would have them) in which there is nothing commanded, but only a declaration, who and what that God is who does command.

A. 46.What is required in the first Com­mandment? The first Com­mandment requireth us to know ^w, and acknowledge God to be the only true God, and our God ^x, and to worship and glorifie him accordingly ^y

Homil. II. p. 3. Let us take heed and be wise, O ye beloved of the Lord, and let us have no strange Gods, but one only God, who made us when we were nothing, the Father of our Lord Jesus Christ, who redeemed us when we were lost, and with his Holy Spirit doth sancti­fie us. Homil. V. p. 3. Have an assured Faith in God, and give your selves wholly unto him, love him in prospe­rity and adversity, and dread to offend him ever-more. To. II. Hom. xvij. What availeth it the wisemen of the world to have knowledg of the Power and Divinity of God—where they did not honour and glorifie him in their knowledges as God? Hom. VI. whom we are to love with all our heart, i. e. that our heart, mind, and study be set to believe his Word, to trust in him, and to love him above all other things that we love best in Heaven or on Earth.

Expl. 46. In the first Commandment there are [Page 83] these 4 things required, (1.) Knowledg of God, as namely, that he is the Creator and Governor of the world, being the supream Lord and Law giver; as also, that he is infi­nitely perfect in his Nature, Attributes, Word, and Works. (2.) Faith, which doth consist in our owning and acknowledging him to be such a God as he is held forth in his Word, and in a relyance upon him as such. (3.) Obe­dience, (which in reference to this command, doth principally consist in the conformity of Man's will to the Will of God. (4.) Love to God implyed in these words [before me].

A. 47.What is for­bidden in the first Com­mandment? The first Command­ment forbiddeth the denying ^z, or not worshipping and glori­fying the true God as God ^a and our God ^b, and the giving that wor­ship and glory to any other which is due to him alone ^c.

To. 1. Hom. VIII. Whoever in time of reading Gods Word, studieth for the glory and honour of this World, is turned from God, — and hath not a special mind to that which is commanded and taught of God; is turned from God, although he doth things of his own [Page 84] devotion and mind, which to him seem better and more to Gods honour. To. 2. Hom. xvi. p. 2. It may be bold­ly and with a safe conscience pronounc'd of the Bishops of Rome, namely, that they have forsaken and daily do forsake the Commandments of God, to erect and set up their own Constitutions.

Expl. 47. More particular, this Commandment doth forbid these and the like sins; as (1.) Ig­norance of God, when men either do not know, or will not consider who God is, and what he would have them do. (2.) Atheism, both in judgment, when men are wavering and doubting about the Being of God, and there­fore disputing against it; and in practise, when men live as if there were no God. (3.) Ido­latry, which consists either in the worship of a false God, or in worshipping the true God in a false manner, by mingling the corrupt traditions or fancies of men in the worship of God; or in worshipping more Gods than that one God who made the world, and is Father, Son, and Holy Ghost, God blessed for ever. (4.) Mens being ashamed of, or being negli­gent in the profession of the true Religion. (5.) The wilful omission of any known duties of Religion, as prayer, meditation, praising God, &c. (6.) Wilful infidelity, when men do not be­lieve God, or take him upon his word, or do reject and contemn his commands, promises, or threatnings. (7.) All blasphemous and mis­becoming thoughts of God whatsoever; as al­so all errors and misapprehensions concerning God, or any of those revelations he has given [Page 85] of himself. (8.) All disobedience to his re­vealed Will. (9.) All unsuitable affections to himself, or any thing that bears his stamp, as his Ordinances, Day, Providences, and Peo­ple. (10.) All unmindfulness and forgetful­ness of God. (11.) All carnal presumption, pride, tempting of God, relyance upon and seeking to unlawful means for help in any di­stress, this being accompany'd with the for­saking of and apostacy from the true God. (12.) All impatience and discontent under any evil; as also mens ascribing that which is good to any thing besides himself, who is the fountain of all good.

A. 48.What are we espe­cially taught by these words [be­fore me] in the first Command­ment? These words [be­fore me] in the first Com­mandment teach us, that God who seeth all things, taketh notice of, and is much dis­pleased with the sin of having any other God ^d

To. 2. Hom. I. The eternal and incomprehensible Ma­iesly of God, the Lord of Heaven and Earth, whose seat is in Heaven, and the Earth is his footstool,—cal­leth upon his people, to mark, and take heed, and that upon the peril of their souls, to the charge which he giveth them,—Thou shalt worship the Lord God, and him only shalt thou serve. Adjoining penalty to the trans­gressors, [Page 86] and reward to the obedient,—to move to obedience and observing this the Lords great Law,— which might ingender fear in our hearts of disobedience herein, being in the Lords sight so great an offence and abomination.

Expl. 48. Here is further clearly intimated, (1.) That God would have the first room in our estimation. (2.) In our affections, i. e. that we prize and love him above all.

A. 49.What is the second Com­mandment? The second Command­ment is, Thou shalt not make un­to thee any graven Image, or any likeness of any thing that is in heaven a­bove, or that is in the earth beneath, or that is in the water under the earth; thou shalt not bow down thy self unto them, nor serve them: For I the Lord thy God am a jealous God, visiting the ini­quity of the fathers upon the children unto the third and fourth generation, of them that hate me, and shewing mercy unto thousands of them that love me, and keep my Commandments.

To. 2. Hom. I. The Scriptures use the two words (Idols and Images) indifferently for one thing alway. They be words of divers things (Gr. & Lat.), but one in sense and signification in the Scriptures, and matters of of Religion. — Wherefore our Images, if publickly suffer'd in Temples and Churches, be indeed none other but Idols, as unto which Idolatry hath been, is, and ever will be committed.—Hath it not been preach'd unto [Page 87] you since the beginning, &c. How by the Creation of the World, and the greatness of the work, they might understand the Majesty of God, the Creator and Maker of all, to be greater than that it should be express'd or set forth in any Image or bodily Similitude. And that in the First Table, and the beginning thereof,—is this Doctrine aforesaid (not briefly touch'd, but) at large set forth, and that with denunciation of destruction to the contemners and breakers of this Law, and their posterity after them.

Expl. 49. We have here principally observable, (1.) The order; (2.) The matter of the Com­mandment. From the order, we are to ob­serve, that God doth prefer the inward wor­ship of the heart, which is required in the first Command, to the outward worship of the body, which is here principally directed, that the later, or that of the body, without the former is but hypocritical; and the former without the later but partial; so that God is to be worshipp'd with all our bodies and spi­rits. Those therefore who do present their bodies in Idol-worship (as that of the Mass) and yet plead they keep their hearts for God, are here condemned. (2.) The matter, or argument and scope of the Command, i. e. to prevent all miscarriages and abuses in bodily worship, and to instruct men how they may present their bodies as well as their souls a living sacrifice, holy and acceptable to God. Yet to prevent mistakes about what is forbid­den in this Command, we are to note these two things. (1.) That not all making of [Page 88] Images or Pictures, or likenesses of the crea­tures is here forbidden; for then it would fol­low, that a man might not so much as frame an Idea in his own fancy of one mans being like another, contrary to the very notion of truth, which is nothing else but a conformity betwixt the mind and the object. (2.) Nor is all civil use, or historical representations of things to the eye (which is so helpful to the understanding and memory) here forbidden.

A. 50.What is required in the second Com­mandment? The second Com­mandment requireth the re­ceiving, observing ^e, and keeping pure and entire all such religious Worship and Ordinances, as God hath appointed in his Word ^f.

Hom. II. p. 3. Let us honour and worship for Religions sake none but God; and him let us worship and honour as he will himself, and hath declared by his word, that he will be worshipp'd and honoured, not in, nor by Images or Idols, which he hath most straitly forbidden; neither in kneeling, lighting of Candles, burning of Incense, — to believe that we should please him for all these be abomination before God; but let us honour and wor­ship God in spirit and in truth, fearing and loving him above all things, trusting in him only, calling upon him, [Page 89] and praying to him only, praising and lauding of him only, and all other in him. Hom. XX. He requireth a sincere and pure love of godliness, and of the true wor­shipping and serving of God, i. e. that forsaking all man­ner of things that are repugnant and contrary to Gods will, we do give our hearts unto him.

Expl. 50. In the general, is here required that the bodily worshipping of God be performed only in such a manner, both for substance and circumstances, as God doth require or allow, or at least is not expresly and consequentially contradicted in his word. More particularly▪ (1.) It doth require our utmost and constant care and endeavour, to observe and preserve all holy Ordinances, and external Church-privi­ledges in their purity and freedom from all manner of corrupt mixtures in any kind, whereby God is provoked; fasting, prayer, thanksgiving, hearing, reading the Word, sing­ing of Psalms, administration and participa­tion of Gospel-Institutions, as the Sacraments, Swearing, the Discipline and Censures of the Church, Maintenance of Gospel Ministers, &c. (2.) All outward decency in such external Rites and Ceremonies as are warrantably used in Religion, especially in publick. (3.) All outward reverence in gesture, speech, and beha­viour, in the worship of God. (4) All dis­approving, detesting, and loathing all manner of Idolatries, Will-worship, superstition, to­gether with all the monuments, and occasions, and appearances thereof.

[Page 90] A. 51.What is forbidden in the second Com­mandment? The second Com­mandment forbiddeth the worshipping of God by I­mages ^g, or any other way not appointed in his Word ^h.

To. 2. Hom II. p. 1. Lest the Doctrine against Images should not be marked or remarked, the same is written and required not in one but in sundry places of the word of God,—Neither could the notableness of the place, being the very beginning of the very loving Lords Law, make us to mark it.—So that if either the mul­titude or plainness of the places might make us to un­derstand, or the earnest charge that God giveth in these places move us to regard; or the horrible plagues, pu­nishment, and dreadful destruction, threatned to such worshippers of Images or Idols, setters up or maintainers of them, might ingender any fear in our hearts, we would once leave and forsake this wickedness, being in the Lords light so great an offence and abomination. —p. 3. Images and Image-worshipping were in the primitive Church (which was most pure and incorrupt) abhorr'd and detested as abominable, and contrary to true Christian Religion.—p. 3. Idolatry cannot be se­parated from Images any long time, but as an unsepa­rable accident, or as a shadow follows the body when the Sun shineth, so Idolatry followeth and cleaveth to the publick having of Images in Temples and Churches. —It is not possible to keep men from Idolatry, if I­mages [Page 91] be suffer'd publickly; —the Images of God, our Saviour, the Virgin, the Apostles, Martyrs, and others of notable holiness, of all others most dangerous.

Expl. 51. More particularly this command for­biddeth (1.) absolutely and altogether the making of any kind of Images of God, or of any person in the Trinity (at least) as God. (2.) It forbiddeth all making of Images in order to the worshipping of God in them or by them, or any way abusing them in the true Religion, as conceiting the presence of God to be in or with an Image in a more especial manner than elsewhere. (3.) All the means and direct occasions of Idolatry, all inven­tions, traditions, and corruptions of men in Gods worship, or about the worship of God. (4.) All manner of witchcraft, or consulting those that have familiar Spirits. (5.) All worshipping of Images, as well as of God before them, together with all that religious respect that is given to them, as in shrining, cloathing them, &c. (6.) All prophaning, neglecting, opposing, or contemning of the worship and Ordinances of Christ; as also all kind of Si­mony and Sacriledg.

A. 52.What are the Reasons annex­ed to the se­cond Command­ment? The Reasons annex­ed to the second Command­ment, are Gods Soveraignty over us ⁱ, his propriety in us ^k, and the zeal he hath to his own Worship ^l.

[Page 92] Hom. II. p. 1. Concerning none other matter did God give more, or more earnest and express Laws to his people than those that concern the true worshipping of him, and the avoiding and fleeing of Idols, and Images, and Idolatry, for that both the said Idolatry is most re­pugnant to the right worshipping of him, and his true glory, above all other vices, and that he knew the proneness and inclination of mans corrupt kind and na­ture, to that most odious and abominable Vice.

Expl. 52. The reasons here annexed are such as are attempered and suited to those two affe­ctions in man; namely, [fear and hope] which are the two hinges upon which all Religion doth turn; for (1.) here is a severe threatning to move and stir up that passion of fear which may prevent or restrain our disobedience to this command, or at least to scare us from con­tinuing in any kind of Idolatry, Supersti­tion, &c. which it doth forbid. And in this threatning, we have (1.) The hainousness of the Sin forbidden; for 'tis here intimated spiritual Whoredom, because God is here re­presented as jealous over his people that are entered into a marriage-Covenant with him; under the notion of a Husband that is inraged with jealousie in reference to the unchast beha­viour of his Wife. (2.) In the punishment threatned, the grievousness of the sin is inti­mated; [Page 93] when God doth threaten to punish this Sin to the third and fourth Generation. (3.) 'Tis here implyed, that this Sin is a hating of God, when 'tis said (of them that hate me) in reference to Idolaters. (2dly,) We have here a gracious promise for the encou­raging of hope to the careful observers of this command; and in this promise there is obser­vable, (1.) Gods love to them in shewing mercy to thousands of them. (2.) Their love to God in keeping his commands; and consequently the love of the world or any thing more than God is flat Idolatry, and the Apostle doth call covetousness by that name.

A. 53.Which is the third Com­mandment? The third Command­ment is, 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.

Hom. VII. Almighty God, to the intent his holy Name should be had in honour, and evermore be magnified of the people, commandeth that no man should take his name vainly in his mouth, threatning punishment unto him that irreverently abuseth it by swearing, forswearing, and blasphemy.

Expl. 53. The infinitely wise God very well knowing that if any seem to be Religious and bridleth not his tongue, that man's Religion is vain; he doth therefore in this command lay a restraint upon man's tongue, that it may not [Page 94] any way break forth to the dishonour of his great name; for although God does give a particular command for the direction of the tongue in reference to our neighbour, sc. the ninth Command, yet he doth provide for his own honour first in this third command.

A. 54.What is re­quired in the third Command­ment? The third Command­ment requireth the holy and reverent use of Gods Names ^m, Titles, Attributes ⁿ, Ordinances ^o, Word ^p, and Works ^q.

Artic. 39. As we confess vain and rash swearing is forbidden Christian men by our Lord Jesus Christ and Iames his Apostle: So we judg, that Christian Religion doth not prohibit, but that a man may swear when the Magistrate requireth in a cause of Faith and Charity, so it be done according to the Prophets teaching, in justice, judgment, and truth. —Thus an Oath (if it have with it these three conditions) is a part of Gods glo­ry, which we are bound by his Commandments to give unto him.

[Page 95] Expl. 54. In this 'tis observable, that when the abuse of Gods name in any kind whatsoever, is here forbidden; the Religious and reverent use of it is thereby commanded. Now by Gods Name we are in the general to understand that whereby he is in a peculiar manner made known to us, and distinguished from all false Gods whatsoever, just as a man is made known by his name, and distinguished from all other men; not but that more men may have the same name, but that there doth belong some peculiar property to a man of such a particular name, whereby he is known from every body else: and so though there be Gods many, and Lords many in name; yet to us there is but one God, who by something or other in his Titles, attributes, words and works is distin­guished from all other Gods: ex. gr. when we call God (wise) we are to understand that he is infinitely so; and consequently distinct from all his creatures hereby. Then next for his Ordinances, Word, and Works; they must be holily and reverently used (that is, with a se­rious sense of his Divine Majesty) whether these be used in our thoughts, words or a­ctions; but most especially this command re­quireth, that when we take Oaths or make lawful vows, we do it from such principles, in such a religious manner, and to such right ends, as that the Name of God be thereby honoured.

[Page 96] A. 55.What is forbidden in the third Com­mandment? The third Com­mandment forbiddeth all profaning, or abusing of any thing whereby God maketh himself known ^r

Hom. VII. He forbiddeth all vain swearing and for­swearing, both by God and by his creatures, as the com­mon use of swearing, in buying, selling, and our daily communication.—When men do swear of custom, in reasoning, buying, and selling, or other daily communi­cations (as many be common and great swearers), such kind of swearing is ungodly, unlawful, and forbidden by the Commandment of God, for such swearing is no­thing else but taking of Gods holy Name in vain. To. 2. Hom. X. p. 2. Let us not be scorners, jesters, and deri­ders of the Scripture, for that is the uttermost token and shew of a Reprobate, of a plain enemy to God his Wis­dom.

Expl. 55. Here is forbidden in the general, all manner of prophanation, or abuse of any name of God, as any of his Titles, as wise, good, holy, &c. any of his works, as those of Creation or Providence; his Word written or preached; any of his Ordinances, as Prayer, Preaching, Sacraments; as when we make any unhandsom reflection upon any of these in our words or carriage; or do not use them at all when we should, and when we do not as we ought: more particularly here are forbid; (1.) All rash Oaths, whether before a Magi­strate, [Page 97] or in a mans private passion. (2.) All horrid and prophane Oaths, as when men swear Wounds, Blood, &c. and use their Dammees and Sinkmees. (3.) All blasphemous Oaths, ex. gr. All such wherein the name of God, or Christ are prophanely abused. (4.) All min­cing or contracting of Oaths; and here some tell us, that I marry, is but the contracting of I by St. Mary, though some use it only as an expletive. (5.) All mock-Oaths, or apeing of them. (6.) All injurious and perjurious Oaths. (7.) All cursing, &c. (8.) All viola­tion of lawful Oaths, Vows, Covenants. (9.) All wilful forbearing of Oaths in necessary cases. (10.) All prophane scoffing, &c.

A. 56.What is the reason annexed to the third Commandment? The reason annexed to the third Commandment is, that however the breakers of this Commandment may escape punishment from men, yet the Lord our God will not suffer them to escape his righteous judgment ^s.

To. 1. Hom. VII. The most holy Name of God being commonly used and abused, vainly and unreverently talk'd of, sworn by, and forsworn to the breaking of Gods Commandment, is the procurement of his indignation. P. 2. And though such perjur'd mens falshood he now [Page 98] kept secret, yet it shall be open'd at the last day, when the secrets of all mens hearts shall be open'd to all the world.—Almighty God will be a swift witness against them,—and the curse shall enter into the house of the false and perjur'd man.

Expl. 56. In the reason of the command 'tis intimated. (1.) That God in a special man­ner is the avenger of those that abuse his name. (2.) The certainly of this vengeance. (3.) That men are apt to be remiss in punishing this Sin.

A. 57.Which is the fourth Com­mandment? The fourth Command­ment is, Remember the Sabbath-day to keep it holy. Six days shalt thou labour, and do all thy work; but the seventh day is the Sabbath of the Lord thy God; in it thou shalt not do any work thou, nor thy son, nor thy daugh­ter, thy man-servant, nor thy maid-ser­vant, nor thy cattel, nor the stranger that is within thy gate. For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day; wherefore the Lord blessed the Sab­bath-day, and hallowed it.

Expl. 57. This command being the fourth in order, is the last of the first Table, or of those commands which do concern piety towards God, and in the amplification of it, doth re­quire [Page 99] charity and mercy towards man, espe­cially towards inferiours, (as Son, Daughter, Servant, &c.) and therefore in requiring both duties of piety and mercy, it doth as it were glew both the Tables of the Law together. As to the matter of the Command, (1.) Here is a Preface to be noted, Remember; as if God should have said, though you should forget all the other Nine Commands (which I would not have you to do neither), yet be sure you forget not this. In which [Remember] there is imply'd, (1.) The importance of the Com­mand, that it doth import no less than the whole Religion and duty of man towards God, and therefore to be remembred. (2.) The apt­ness of men to forget this Command, both because the doctrine of it is not to be learnt from the light of nature (at least not so clear­ly as the other Commands), and because the duties of it do much cross the grain with cor­rupt nature. (2dly,) The thing to be remem­bred is the Sabbath-day, or that day of Rest (which God has appointed) from all man­ner of employment and business, except works of duty to God, charity to man, and of abso­lute necessity, relief, or mercy towards the in­feriour creatures. How it is to be remembred, we have in the next A.

A. 58.What is requi­red in the fourth Commandment? The fourth Com­mandment requireth the keep­ing holy to God such set­times [Page 100] as he hath appointed in his Word, expresly one whole day in seven, to be a holy Sabbath unto himself ^t

To. 2. Hom. VIII. It appeareth to be Gods good-will and pleasure, that we should at special times, and in special places, gather our selves together, to the intent his name might be renowned, and his glory set forth in the Congregation and Assembly of his Saints.—And therefore by this Commandment, we ought to have time, as one day in the week, wherein we ought to rest, yea from our lawful and needful works.

Expl. 58. 'Tis in this A. expressed in the gene­ral, how the Sabbath is to be kept holy, as al­so any other day (as suppose) of Fasting or Thanksgiving, which man doth appoint ac­cording to Gods will. Now to sanctifie a day (and particularly the Sabbath) is to em­ploy it wholly and solely to that use for which it is sanctified, or set apart by God, whether it be in reference to the publick or private exercises of Religion. And it must be the whole Sabbath-day (yet with a merciful respect to nature and the constitution of mens bodies, for God will have mercy and not sacrifice) beginning at the dawning of the day, because Christ the Sun of Righteousness then rose, and it is to continue till midnight, for so long was Paul engaged in Sabbath-exercises, Act. 20. 7,—10. This is the time required by this Law, but if men have not strength of body [Page 101] to continue so long, so there be in them a wil­ling mind, God will accept of what strength they have, and not what they have not.

A. 59.Which day of the seven hath God appointed to be the week­ly Sabbath? From the beginning of the world to the Resurrecti­on of Christ, God appointed the seventh day of the week to be the weekly Sabbath ^u, and the first day of the week ever since to continue to the end of the World, which is the Christian Sabbath ^w

To. 2. Hom. VIII. Remember saith God, that thou keep holy the Sabbath-day, upon which day, as it is plain in Act. 13. the people accustomably resorted together, and heard diligently the Law and the Prophets read among them. And albeit this Commandment doth not bind Christian people, as touching the precise keeping the seventh day, after the manner of the Iews; for we keep now the first day, which is our Sunday (Dominical or Lords-day) and make that our Sabbath, i. e. our day of rest, in honour of our Saviour Christ, who as upon that day rose from death, conquering it triumphantly; yet notwithstanding, whatsoever is found in the Com­mandment appertaining to the Law of Nature, as a thing most godly, most just, and needful, for the setting forth of Gods glory, it ought to be retained and kept of all good Christian people.—If we will be children of our heavenly Father, we must be careful to keep the [Page 102] Christian Sabbath, which is the Sunday, (i. e. Dominical or Lords-day), not only for that it is Gods express Com­mandment, but also to declare our selves to be loving children, in following the example of our gracious Lord and Father,—This Example and Commandment of God, the godly Christian people began to follow immediately after the ascension of our Lord Christ,—chusing a stand­ing day, not the Seventh, which the Iews kept; but the Lords-day, the day of the Lords Resurrection, the day after the Seventh day, which is the First day of the week.

Expl. 59. The old Sabbath (as we see by this A. was the seventh day of the week in order, that is, the Iews did observe our Saturday; for their seventh-day-Sabbath, and the reason of it is expressed in the command; sc. God rested from Creation-work that day. But the mora­lity, or indispensable and perpetual obligation of this command doth not necessarily require the seventh in order, for that is Ceremonious and abrogated together with the Iewish Sabbath: but it doth necessarily require the keeping holy of a seventh day for number, or a seventh part of the week to be spent in Sabbath-du­ties, which seventh part is now by the Resur­rection of Christ upon the first day, and by his own immediate authority (or by that which he gave to his Apostles) fixt upon that first day, (now commonly called our Sunday, or Dominical, i. e. Lords-day) and no other even to the end of the world. Though there be no express mention made of this change from the last to the first day in Scripture, there being no question moved about it that we read of in [Page 103] the Apostles time, yet by consequence the mat­ter of fact is clear.

A. 60.How is the Sabbath to be sanctified? The Sabbath is to be sanctified by an holy resting all that day, even from such world­ly employments and recreations as are law­ful on other days ^x, and spending the whole time in publick and private exer­cises of Gods Worship ^y, except so much as is to be taken up in the works of ne­cessity and mercy ^z.

To. 2. Hom. VIII. God hath given express charge to all men, that upon the Sabbath-day, which is now our Sunday (i. e. Lords-day) they should cease from all week­ly and work-day labour, that like as God himself rested and consecrated it to quietness and rest from labour, so Gods obedient people should use the Sunday (i. e. Lords-day) holily, and rest from their common and daily business, and also give themselves wholly to heavenly exercises of Gods true Religion and service. — Thus it may plainly appear, that Gods will and Commandment was to have a solemn time, and standing day in the [Page 104] week, wherein the people should come together, and have in remembrance his wonderful benefits, and to render him thanks for them, as appertaineth to loving, kind, and obedient people.— St. Iohn saith, Rev. 1. I was in the spirit on the Lords-day. Since which time Gods people hath always, in all Ages, without any gain-say­ing, used to come together upon the Sunday, to cele­brate and honour the Lords blessed name, and carefully to keep that day in holy rest and quietness, both man, woman, child, servant, and stranger.

Expl. 60. As to the particular manner of the Sanctification of the Sabbath it is there ex­pressed to be (1) by an holy rest, by which we are not to understand that brutal and sluggish rest whereby men do indulge themselves in sloth and laziness, (as if their bodies were not to move though it be to the Church) upon this day; but this rest must be from all kind of imployment, whether it be of body or mind which doth any way indispose a man for or distract him in the service of God; whether such actions, thoughts or words be in themselves sinful, which men ought to for­bear and rest from at all times; or in them­selves lawful, as the cares, thoughts, and business of a mans honest calling, they are to be forborn this day, and much more all kind of recreations, whether lawful or no. (2) By exercising our selves unto godliness, not only in those duties of Religion which we perform on other days either alone, or with others, as Prayer, reading Scripture, and other good Books, holy Conference, but in those duties also which are more peculiar to this day, as [Page 105] Hearing, Meditation, receiving of the Sacra­ments, Singing of Psalms, &c. and thus the whole day is to be spent, except so much of it as is to be taken up in works of such emi­nent necessity as is brought upon men by the Providence of God, and not such necessity as men make for their own gain or pleasure, and in works of mercy.

A. 61.What is for­bidden in the fourth Command­ment? The fourth Command­ment forbiddeth the omission or careless performance of the Du­ties required ^a, and the pro­faning the day by Idleness, or doing that which is in it self sinful ^b, or by unne­cessary thoughts, words, or works, about worldly employments or recreations ^c.

To. 2. Hom. VIII. For the transgression and breach of the Sabbath-day, God hath declared himself much to be grieved, as Num. 15. but alas! the wicked boldness of those that will be accounted Gods people, who pass no­thing at all of keeping and hallowing the Sunday (i. e. [Page 106] Lords-day)—They, though there be no extream need, must drive and carry,—row and ferry,—buy and sell on the Sunday (i. e. Lords-day), they use all days alike. The other, though they will not travel, nor labour, as on the week-day, yet they will not rest in holiness, as God commandeth; but they rest in ungodliness and fil­thiness, prancing in their pride, pranking and prick­ing, pointing and painting themselves to be gorgeous and gay; they rest in excess and superfluity, in glut­tony and drunkenness, like Rats and Swine; they rest in brawling and railing, in quarrelling and fighting; they rest in wantonness, in toyish talking, in filthy fleshli­ness: So that it doth evidently appear, that God is more dishonoured, and the Devil better serv'd on the Sunday (i. e. Lords-day) than upon all the days in the week beside.—The Beasts which are commanded to rest on the Sunday (i. e. Lords-day) honour God better than this kind of people; for they offend not God, they break not their holy days.

Expl. 61. More particularly this command for­biddeth (1) all unpreparedness for the Sanctifi­cation of the Sabbath. (2) All forgetfulness of the day or duties of it, and both these in that one word [Remember.] (3) All negligent o­mission or performance of any Sabbath-exer­cise, as Prayer, hearing the Word, Meditati­on, &c. (4) All direct prophaning of the Sab­bath by doing nothing, or by bodily sloth; for on this day we are in an especial manner to glorifie God with our bodies and spirits which are Gods. (5) All manner of words, thoughts, affections, cares, designes, and a­ctions which do directly tend to: (1) Worldly profit and gain, as journeys, fairs, markets, and all manner of buying and selling, except of [Page 107] that of which there is a real and present neces­sity towards the sustenance of mans life. (2) To sensual pleasure, as all manner of gaming, bow­ling, idle talking and walking, and all such kind of visits as have more of Complement than of real necessity in them, more of recre­ation in them to the body or carnal mind, than of Religion towards God, or of charity towards our neghbour. (6) All manner of servile works, not only in reference to Supe­periors and Governours, but also in reference to those that are under their care and charge, for that all excuses for worldly or sinful em­ployment may be taken away from all persons: 'Tis said neither, thou, nor thou, &c.

A. 62.What are the Reasons annexed to the fourth Commandment? The Reasons an­nexed to the fourth Com­mandment are, Gods al­lowing us six days of the week for our own employments ^d, his challenging spe­cial propriety in the seventh ^e, his own example^f, and his blessing the Sabbath-day ^g.

[Page 108] To. 2. Hom. VIII. Like as it appeareth by this Com­mandment, that no man in the six days ought to be slothful or idle, but diligently to labour in that state wherein God hath set him. —So God doth not only command the observation of this holy day, but also by his own example doth stir and provoke us to the keep­ing of it. Wherefore, O ye people of God! lay your hands upon your hearts, repent and amend this grie­vous and dangerous wickedness, stand in awe of the Commandments of God, gladly follow the example of God himself, be not disobedient to the godly order of Christs Church, used and kept from the Apostles time to this day. Fear the displeasure and just plagues of almighty God, if ye be negligent, and forbear not la­bouring and travelling on the Sabbath-day or Sunday (i. e. Lords-day), and do not resort together, to cele­brate and magnifie Gods blessed Name, in quiet, holi­ness, and godly reverence.

Expl 62. The reasons are here ranked under three heads, (1) the equity of the thing com­manded, God allowing us six days for our honest and ordinary employments we may well give him one in seven, and be content to spend that cheerfully in his service, (Six days shalt thou labour, &c.) (2) From Gods Propriety in this day, this is the day which the Lord hath made, or instituted and appointed, Psal. 118.23. And may he not do what he will with his own, may he not enjoy it to be spent in his service if he please. (3) From Gods ex­ample in resting the seventh day; not that we are therefore to rest on the seventh day in or­der, because God did so after he had created the world and all things therein; but that we are to spend (according to the tenour of this [Page 109] Command, a seventh day which is now our Dominical, or Sunday, in an holy rest unto the Lord. (4) From Gods end in blessing, and sanctifying this day, or in setting it a-part to holy uses, namely that we should so use it, and thereby receive the blessing of the Sab­bath from the Lord of the Sabbath.

A. 63.Which is the fifth Com­mandment? The fifth Command­ment is, Honour thy father and thy mother, that thy days may be long in the land which the Lord thy God giveth thee.

Expl. 63. This command which is here called the fifth, is by the Apostle called the first Com­mandment with promise, Ephes. 6.1, 2. (i. e.) to which this promise of long life is expresly made, it being also the first command of the second Table.

A. 64.What is re­quired in the fifth Com­mandment? The fifth Command­ment requireth the preserving the honour, and performing the duties belonging to every one in their several places and relations, as Superiors ^h, Inferiors i, or Equals ^k.

[Page 110] To. 1. Hom. V. p. 3. Obey all your Superiours and Go­vernours, serve your Masters faithfully and diligently▪ as well in their absence as in their presence, not for dread of punishment only, but for conscience sake, knowing that you are bound so to do by Gods Com­mandments. Hom. X. p. 2. Every degree of people in their vocation, calling, and office, hath appointed them their duty and order; some are in high degree, some in low; some Kings and Princes, some Inferiors and Sub­jects, Ministers and People, Masters and Servants, Fathers and Children, Husbands and Wives, &c.

Expl. 64. Here is requir'd (1) something in ge­neral of all, that they give to all that honour which is due unto them in their different pla­ces and relations, whether they be Superiors in age, parts, gifts, or authority, who are there so called by that obliging name of parents, that men may yield what is due unto such with all child-like and filial respect, and because in the beginning Parents were Magistrates; or Supe­periors in power; or whether they be equal to us or our Inferiors image, power, &c. for in both these capacities there is due to them love, gratitude, and such offices of Christi­anity, civility, or friendship which are suita­ble and proper to them. (2) Something in special is required from Children to be given to their natural Parents; and 'tis all expres­sed in this one word (honour). And 'tis obser­vable [Page 111] that the command is laid on all Chil­dren, of both sexes, and of what age, or rank soever though they be Children of Princes and Nobles; and the honour due unto natural father and mother, or to those who are in their stead, as father and mother-in-law, grand-fa­ther or Grand-mother, Uncle or Aunt, Guar­dian, Tutor, &c. It is (1) the honour of re­spect or love, both in heart, words and beha­viour; for this law on Children is a law of love, and as it requires that they love one an­other, so also that they love their Parents. (2) The honour of Reverence, (i. e.) Children must fear as well as love their Parents, they must stand in awe of them as being under their authority, and that thereby they may be kept from offending their Parents. (3) The honour of Obedience which proceeds from both the other; 'tis love or fear that makes Children obey. Now in order to this Obedi­ence the rod of correction is a scepter so need­ful in Parents hands, that Solomon reckons that Parent to hate his child that doth not use it, Prov. 13.24. (4) The honour of help or re­compence, (i. e.) As Parents need help, and the child is able or hath opportunity to do it, he or she must thankfully requite thereby their labour of love.

A. 65.What is forbid­den in the fifth Commandment? The fifth Command­ment forbiddeth the neglect­ing, or doing any thing against [Page 112] the honour and duty which belongeth to every one in their several places and re­lations ^l.

To. 1. Hom. V. p. 3. Disobey not your Fathers and Mothers, but honour them, help them, and please them to your power. Hom. X. St. Paul threatneth no less pain than everlasting damnation to all disobedient per­sons, to all resisters. — p. 2. Yet let us believe undoubt­edly (good Christian people) that we may not obey Kings, Magistrates, or any other (though they be our own Fathers), if they would command us to do any thing contrary to Gods Commandments. p. 3. And here let us take heed, that we understand not these, or such other like places (which so straitly command obe­dience to superiours, and so straitly punished rebellion and disobedience to the same) to be meant in any con­dition of the pretended and coloured power of the Bishop of Rome. For truly the Scripture of God allow­eth no such usurped power, full of enormities, abusions, and blasphemies.—He ought therefore rather to be called Antichrist, and the Successor of the Scribes and Pharisees, than Christ's Vicar, or St. Peters Successor.

Expl. 65. But more particularly in reference to natural Parents (or those who stand in their room) these miscarriages are forbidden to Children. (1) All manner of contempt of the persons of Parents, especially when by reason of old age, sickness, or natural infirmities, they are not able to manage their Parental authority either as they ought, or have done, or when by the Providence of God their re­pute [Page 113] or estate is low in the world. (2) All slighting of their good instructions, example, counsel, directions, reproof and correction. As God would not have his own chastening and instruction despised, so neither that of Parents, and therefore he calls that child a fool, (by the mouth of Solomon) a scorner, and bruitish, who is guilty hereof. (3) All slighting of Parents commands, and of their pleasure whether in reference to duty to be performed by them, whether in matters civil or religious; or in reference to the disposal of themselves in Marriage, or in any calling, place and employment. (4) All slighting of the tenderness and watchfulness of Parents, by doing that on purpose which doth either di­sturb their passions, or disquiet their minds. (5) All mocking, deriding, or imitating their weaknesses and misbehaviour, or any way dis­gracing them, as Absalom did his fathers go­vernment, and as Cham did in discovering his fathers nakedness. Much more (6) here are forbidden all cursing of them, and bitter rai­ling at them. (7) All such carriage in Chil­dren as does not redound by way of refle­ction, as well as what does not tend directly to the Parents honour.

A. 66.What is the Reason an­nexed to the fifth Com­mandment? The Reason annexed to the fifth Commandment is, a promise of long life and pros­perity (as far as it shall serve [Page 114] for Gods glory, and their own good) to all such as keep this Commandment ^m.

To. 1. Hom. X. p. 3. By obedience to our superiours, shall we please God, and have the exceeding benefit, peace of conscience, rest and quietness here in this world, and after this life enjoy a better life. To. 2. Hom. XXI. p. 3. Good and obedient Subjects are in Gods favour, and be partakers of peace, quietness, and security, with other God's manifold blessings in this world, and by his mer­cies through our Saviour Christ, of life everlasting also in the world to come.

Expl. 66. In the general, we have one great rea­son from the promise of prosperity and long life, particularly annexed to this Command; in which promise there are two things, (1) The peculiarity of the blessing promised to the obe­dience of this Command, for obedient chil­dren may be sure of the blessing promised, when it may be a blessing. (2) The greatness of the blessing, for of all temporal blessings 'tis the greatest, sc. life; and then here is that which is so sweet to nature in this life, 'tis long life and prosperous withal, otherwise it would not be a blessing. Yet more particu­larly, obedience to Parents is indispensable, be­cause (1) God requires it in the next place to that which he claimeth for himself; and has therefore plac'd this Law next to the Com­mands of the first Table. (2) The Law of Nature doth in a peculiar manner require this [Page 115] in all Nations, even the most blind and bar­barous; yea instinct of Nature in the brute creatures doth teach them some kind of respect to their Sires and Damms.

A. 67.Which is the sixth Commandment? The sixth Com­mandment is, Thou shalt not kill.

Expl. 67. The fifth Command did concern spe­cial duties to special persons, sc. the obedience of Children towards their Parents; but this Command doth reach all persons in general; and the end of it is not only to preserve mans life, but humanity it self, and therefore this [Thou] in the prohibition doth forbid mur­der to all persons.

A. 68.What is requi­red in the sixth Commandment? The sixth Command­ment requireth all lawful en­deavours to preserve our own life ⁿ, and the life of others ^o.

Hom. V. p. 3. Cast in your minds, how you may do good unto all men, unto your power, and hurt no man. —Oppress not, beat not, neither hate a [...]; but help and succour every man as you may▪ yea, even your enemies that hate you, that speak evil of you, and that do hurt you. Hom. VI. Cherish good and harmless men,—and encourage with rewards to do well.

[Page 116] Expl. 68. Now in order to this end, these things may be very helpful, (1) Humanity, or a ge­neral respect of kindness towards all, whether in offices of love or of pity. (2) A slowness to anger, after the example of God, whom we so much provoke; and this is called lenity, or meekness of spirit, for which Moses was so eminent. (3) A study to be quiet, both out­wardly from all brawling and contention; and inwardly from all revengeful thoughts, purposes, passions; as also a diligent care in outward demeanour, to avoid all occasions, temptations, and practices which do tend to stir up wrath. (4) Placableness, or an easi­ness to be reconciled, and to forget and to forgive injuries and affronts. (5) A readi­ness to use all lawful and proper means to de­fend our own or neighbours life, as we are called to it by the Law of Nature, Humani­ty, and Religion, as we are in a capacity to do it. (6) Such a chearfulness of spirit as tends to the health of the body. (7) Christi­an temperance and moderation in the use of the creatures, in bodily labour, and lawful re­creations. (8) A conscientious care to use such Physick (as is prescribed by those who are skilful therein) which is either for the pre­servation or recovery of health. (9) Care to save our own and others souls.

A. 69.What is forbidden in the sixth Commandment? The sixth Com­mandment forbiddeth [Page 117] the taking away of our own life ^p, or the life of our neighbour unjustly ^q, and what­soever tendeth thereunto ^r.

To. 2. Hom. XXI. p. 3. Robberies and murthers of all sins are most loathed of most men, being against the second Table of Gods Law. To. 1. Hom. VI. Delay not rebukes and punshments of those that offend, but give them in due time, lest they fall headlong.

Expl. 69. Here (1) Negatively, This Command forbids not (1) All kind of war, for some is lawful. (2) Nor the execution of publick justice in capital punishments upon capital offenders. (3) Nor self-defence, against violence in some cases. (4) Nor moderate anger, where there is just cause, as ex. gr. in the case of reproof, and upon the like warrantable occasions. But (2) Positively, Here is forbidden, (1) Self-murther, both direct, as a mans hanging, drown­ing, stabbing, &c. himself; indirect, as surfeit­ing, drunkenness, and the neglect of any law­ful means for the preservation or repair of health; as of meat, drink, physick▪ &c. (2) Mur­der of our neighbour, (1) Directly, when wit­tingly and out of hatred (and without a just call) a man doth either by himself, or by means of another, take away the life of his neigh­bour. (2) Murtherous thoughts, and hatred [Page 118] of him without a cause. (3) All inhumanity and unmercifulness, or want of compassion. (4) All neglect of, or the withdrawing of our lawful defence. (5) All quarrelsom broyls and brawlings. (6) All Duels, because in this case men wrest the Sword of Justice out of the Magistrates hand, that they may carve out justice (or rather revenge) for themselves. (7) All provoking speeches and behaviour.

A. 70.Which is the se­venth Command­ment? The seventh Com­mandment is, Thou shalt not commit adultery.

Hom. XI. By the which [Adultery], although it be properly understood of the unlawful commixtion or join­ing together of a married man with any woman beside his wife, or of a wife with any man beside her husband; yet thereby is signified also all unlawful use of those parts which be ordained for generation.

Expl. 70. As the former precept did concern the life, so this doth concern the chastity of our neighbour. And as natural and regular self­love should be the rule and standard of our love to our neighbour, according to which we are to act in the preservation of his life; so that love we ought to have to our selves, and that care we ought to have for the preservati­on of our own chastity, we ought also to have for the preservation of our neighbours chasti­ty, otherwise we do not love our neighbour as our selves.

[Page 119] A. 71.What is required in the seventh Commandment? The seventh Com­mandment requireth the pre­servation of our own ^s, and our neighbours chastity ^t, in heart ^u, speech ^w, and behaviour ^x.

To. 1. Hom. XI. Christ doth not only establish the Law against Adultery, and make it of full force; but teach­eth us an exact and full perfection of purity and clean­ness of life, both to keep our bodies undefiled, and our hearts pure and free from all evil thoughts, carnal de­sires, and fleshly consents.

Expl. 71. Here is (1) something required in the general, and that is the utmost endeavours to preserve chastity amongst all persons, and that honourable state of marriage from all the lusts of uncleanness, for as well the bodies of others as our own, are, or should be, the consecra­ted Temples of the Holy Ghost, and there­fore are not to be defiled by the sacrilegious and abominable lusts of filthiness. (2) In par­ticular, for this chastity is required (1) In heart, or soul, as it comprehends all the pow­ers and faculties thereof, with all the inward actings of these; as, (1) That in the under­standing [Page 120] the thoughts be pure, chast, and clean; and that whatever things are honest, in order to the preservation of chastity, we think on these things. (2) That the will do make its choice accordingly. (3) That the memory be a faithful Register only of the rules, and laws, and examples of modesty and chastity, and not to keep the Records of lust, nor to be Master of the Rowls to the spirit of unclean­ness. (4) That nothing be represented upon the stage of fancy, but what doth become god­liness and honesty. (5) That the affections do hug and embrace nothing that is defiled with the impurity of lust. (2dly,) Here is required chastity in speech, that mens discourse and communication be such as doth tend to promote and preserve good manners, to cre­dit the Gospel, and to give good example to others (especially the younger sort of people), as the Holy Ghost (that Spirit of purity) has left us an example of purity in speech, when he speaks only of that (which considered in it self) has nothing of guilt, but only some­thing of that natural shame upon it which was bequeathed to us by our first Parents; ex. gr. he knew her, he covered his feet, &c. Iudg. 3.24. 1 Sam. 1.19. (3 dly,) In beha­viour, that our gestures, postures, garb, appa­rel, company, dyet, and whole demeanour be such both before God and men, as becomes the purity of that Gospel which does not only teach to deny worldly, but also to abstain from [Page 121] all fleshly lusts, to avoid the appearance of them, and to hate the very garment spotted with the flesh.

A. 72.What is forbid­den in the se­venth Command­ment? The seventh Com­mandment forbiddeth all un­chast thoughts ^y, words ^z, and actions ^a.

To. 1. Hom. V. p. 2. Commit no manner of adultery, fornication, or other unchastness, in will, nor in deed, with any other mans wife, widow, or maid. Hom. XI. Here is whoredome, fornication, and all other unclean­ness forbidden, to all kinds of people, all degrees, and all ages without exception.

Expl. 72. (1) By unchast thoughts, we are to un­derstand all impure and unchast motions of the Soul in any of its faculties, as also all the che­rishing and indulging of these inwardly and secretly, as by consent, allowance, keeping them in mind with delight, and acting them in the fancy. (2) In unchast words is here for­bidden, all kind of Ribaldry, Bawdry, Balla­dry, Romances, and Love-songs, and all such wanton discourses as are either plainly unchast, or at least immodest, and such as do not become the tongues or pens of those who profess god­liness; or at the best are such as have a direct tendency to the violation of modesty, if not [Page 122] of chastity. (3) By actions we are to under­stand not only all acts of uncleanness, as adul­tery, fornication, sodomy, bestiality, self-pol­lution, &c. but also all that which doth open a gap to any lusts of uncleanness, as polygamy, unlawful marriages, divorces, and dispensati­ons; all stews and naughty houses; all undue delays of marriage where there is not the gift of continence; all wanton dalliance, dan­cings, plays, and all such painting of the face, or pampering of the body, which have a natu­ral tendency to inflame, or provoke filthy lust.

A. 73.Which is the eighth Com­mandment? The eighth Com­mandment is, Thou shalt not steal.

Expl. 73. This command concerns the goods as the next does the good name of our neigh­bour.

A. 74.What is required in the eighth Commandment? The eighth Com­mandment requireth the law­ful procuring and furthering the wealth and outward estate of our selves ^b, and others ^c.

[Page 123] Hom. V. Bestow your own goods charitably, which you get duly, as need and case requireth. Hom. VI. Bear good will and heart unto every man, to use our selves well unto them, as well in words and countenances, as in all our outward acts and deeds.

Expl. 74. As in all the commands which concern our neighbour, the grand principle is to be love to him; so in all (but especially here) the rule of our duty must be that golden rule of righteousness, do as you would be done by. Now next to the promoting of our own estate or welfare in the world, we must endeavour our neighbours welfare, we must not only love him as our selves, but we must in the general be careful to promote or preserve his estate as our own by all honest and lawful means; more particularly here is required, (1.) Personal cared about a mans own estate or goods, for charity begins at home. (2.) Truth and faith­fulness about what is committed to our charge by others. (3.) Commutative justice between man and man, in bargaining contracting, buy­ing and selling, and in rendring to every one his due, and in due time; as also in borrow­ing, bartering, chaffering and changing. (4.) Restitution of what we wrongfully detain of anothers goods, either to the person from whom they are detain'd, or to his heirs and executors if we be able, or else to acknow­ledg our fault to them, and to beg their par­don. (5.) Lending freely and not looking for any thing again, especially where interest is to the impoverishing of our neighbour. ▪6▪ Cha­rity [Page 124] to the relief of the poor. (7.) Hospitality to strangers. (8.) Diligence and faithfulness in an honest, calling not only that a man may provide for himself or his friends or family, but that he may have to give to him that needeth, (9.) That all this be done with singleness of heart as to the Lord Christ, and with love to others as to our selves.

A. 75.What is forbidden in the eighth Commandment? The eighth Com­mandment forbiddeth what­soever doth, or may unjust­ly hinder our own ^d, or our neighbours wealth, and outward estate ^e.

To. 2. Hom. XXI. Thefts and robberies are most perni­cious to society. Hom. XVII. p. 2. So many as increase themselves by usury, by extortion, by perjury, by stealth, by deceits and craft, they have their goods of the Devils gift.

Expl. 75. This Command in the general doth forbid all that doth hinder the end of this Command, which is the preservation of Live­lihood, in order to the sustentation of life, whe­ther our own or others, and consequently all [Page 125] that which doth hinder the performance of the foremention'd duties doth directly tend to the neglect of them. Particularly it doth forbid (1.) inwardly; and that (1.) all cove­tous desires of what is not our own, heart-de­ceit, cheating contrivance, though never exe­cuted. (2.) All overvaluing worldly things. (3.) Envy at the prosperity of another, because he is richer than we. (4.) All over-eager pur­suit of worldly things, confidence in them, distracting cares about them, and inordinate grief for the loss of them. (5.) All disconten­tedness with our present lot and condition. (2.) Outwardly; (1.) all kind of robbery and stealth whether by force or fraud; and hither may be refer'd, (1.) That common practise amongst some of men-stealing, as also the en­ticing away of Servants from their Masters. (2.) The receiving and buying of stoln goods; the receiver is worse and the buyer little bet­ter than a thief, when he knows or suspects them to be stoln. (3) False weights, measures, lights, removing of land-marks &c. (4.) All monopolies to raise the price. (5.) All kind of cheating by game, and here many times the sin is double, sc. the game it self and cheating by it, or any such like jugling by sleight of hand. (6.) All cosenage in words. (7.) All acts of unfaithfulness in contracts, bargains, or in matters of trust publick or private. (8.) Sa­criledg, or the taking away of that which is devoted to pious uses, together with all un­just [Page 126] alienations. (9) Needless protracting of Law-suits. (10.) All such engagements as (by suretiship, &c.) are to a mans own prejudice. (11.) All forestalling of markets, and hoard­ing up against a dearth to the prejudice of the publick. (12.) All injustice in any kind, whether by griping, usury, oppression, or any other unlawful way.

A. 76.Which is the ninth Command­ment? The ninth Command­ment is, Thou shalt not bear false witness against thy neighbour?

Expl. 76. For the government of the tongue in reference to God we have the third Command­ment, and for the guidance of it in reference to our selves and others we have this Command­ment, for though our neighbour here be only mention'd yet our selves must not be exclu­ed, and therefore regular self-care for our own good name is to be the rule of our care to preserve his good name.

A. 77.What is requi­red in the ninth Commandment▪ The ninth Command­ment requireth the maintain­ing and promoting of truth between man and man ^f, and of our own ^g ▪ and our neighbours good name ^h, especi­ally in witness bearing ⁱ.

[Page 127] To. 1. Hom. XII. p. 3. If we be good and quiet Chri­stian men, let it appear in our tongues. If we have for­saken the devil, let us use no more devilish tongues.

Expl. 77. The scope and drift of this Command­ment most directly and expresly is the preser­vation of truth, but in subordination to the preservation of love to our neighbour, there being nothing that doth tend more to the vi­olation of this affection, than the belying of him. The general duty therefore which this Commandment requires in reference to our neighbour is to speak the truth in love, yet more particularly as this Command is broken, so it is to be kept both inwardly and outwardly: (1.) Inwardly, and then it doth require (1) love, both to the truth and to our neighbour; be­cause this twofold love is a good means for the preservation of our neighbours good name. (2.) An high and just value and esteem of our neighbours credit and reputation. (3.) Cha­ritable thoughts concerning him, 'till we have grounds to the contrary. (4.) Willingness to hear well, and unwillingness to hear ill of him. (5.) A hearty rejoicing at good, and sorrowing for evil reports of him. (2dly,) Out­wardly, is required, (1) Silence concerning our neighbour, or the not revealing of se­crets, [Page 128] when either his good name, or a mans own good conscience is in danger to be preju­diced thereby; for to reveal a secret (where the concealing of it is not either much to the damage of others, or of the party who would have it kept a secret) would be a violation both of Christian fidelity, and of humane so­ciety, and of the laws of friendship. (2.) Here is outwardly required our just defence of our neighbour, by speaking well of him, (1) so far as the truth of the matter will bear it. (2) As we have a fit opportunity. And (3) a due call to speak on his behalf, but especially in wit­ness bearing before a Magistrate; for in such a case a man is to say the whole truth, or all that is material (even in circumstances themselves) for the just vindication of his neighbours good name; and nothing but the truth, not that which is partly true and partly false. (2.) To do (as well as speak) what we can according to our place and capacity, and to use our ut­most interest for his defence, though there might be something of pains, charge, or haz­zard in such Christian and neighbourly endea­vours. (3.) That a man do discourage and rebuke tale-bearers, flatterers, slanderers, and false accusers, especially when we observe that what they say is from malice, prejudice, and bitterness, and hath very little of probability in the matter.

[Page 129] A. 78.What is forbid­den in the ninth Commandment? The ninth Command­ment forbiddeth whatsoever is prejudicial to truth ^k, or injurious to our own ^l, or our neighbours good name ^m.

To. 1. Hom. XII. p. 3. He that hath been a malicious slanderer, now let him be a loving comforter.—He that hath abused his tongue in evil speaking, now let him use it in speaking well. All bitterness, anger, railing, and blasphemy, let it be avoided from you.

Expl. 78. More particularly, here is forbidden something (1st,) Inwardly, as (1) All uncharita­ble and censorious thoughts concerning our neighbour; for we are to love our neighbour, and charity thinketh no evil. (2) All super­cilious and disdainful thoughts, as of the mean­ness of his person, the weakness of his parts, gifts, &c. (3) All ungrounded suspitions and over-credulousness, or a readiness to open the ear to any body that shall but open his mouth against him. (4) All such inordinate passions as (hatred, wrath, &c.) are suitable to such a bad and unchristian temper of mind. (2dly,) Outwardly, is here forbidden, (1) False testi­mony against him, whether privately unto some private person in our discourse, or publickly b [...]fore a Magistrate, when a man is to speak [Page 130] or to swear in truth, judgment, and righte­ousness. (2) The suborning or procuring of others to be false witnesses against him. (3) Pleading for an evil cause, for this is to defend injustice, and to be the Devils advo­cate. (4) Uncharitable censures. (5) Unjust verdicts and sentences. (6) Any kind of en­deavours to suppress or hinder the course of justice and truth by undue silence. (7) Speak­ing the truth unseasonably, especially when it tends to detraction, reproach, and slander; for to report the sins of others without just cause, is really a reproach, as from the repor­ter, though the matter be true; if it be done without malice, and in order to his reformati­on, such report is not sinful, because here on­ly a less good is neglected for procuring a greater. Yet is it no defamation to speak of anothers mans failings, when they are the com­mon talk of publick fame, or markt out by the sentence of the Judg, or the notoriety of the fact. (8) Forgeries, whether of writing or tales. (9) Harsh misconstructions and in­terpretations of other mens words, intentions, or actions. (10) Flattering, and undervalu­ing of others. (11) All malicious aggrava­tions, or unjust excuses and extenuations of others faults. (12) All such whisperings, re­viling, and rash speaking, whereby either truth, charity, or the good name of others is wrong­ed. (13) All raising and receiving false re­ports, and the rejoicing in the disgrace of [Page 131] another. (14) All mental reservations, and Jesuitical equivocations, or any other way whereby our own good name, or credit and conscience, and the good name of others, as well as truth it self and Religion, is wronged▪

A. 79.Which is the tenth Com­mandment? The tenth Command­ment is, Thou shalt not covet thy neighbours house, thou shalt not covet thy neighbours wife, nor his man-servant, nor his maid-servant, nor his oxe, nor his asse, nor anything that is thy neighbours.

Expl. 79. This Command doth concern the frame and temper of the inward man, whether it be in reference to God, to our selves, or to others; and the main scope of it is to preserve heart-purity, yea to bring faln man (if it were possi­ble on this side the heavenly Paradise) to that primitive rectitude and original righteousness wherewith he was created, and which was not only the perfection but the glory of mans na­ture.

A. 80.What is requi­red in the tenth Commandment? The tenth Command­ment requireth full content­ment with our own conditi­on ⁿ, with a right and charitable frame of spirit towards our neighbour, and all that is his ^o.

[Page 132] To. 1. Hom. V. p. 3. Covet not wrongfully, but content your selves with that which you get truly, and also be­stow your own goods charitably, as need and case re­quireth.

Expl. 80. This Command requires in the gene­ral, yet in a more direct and express manner internal obedience to all the other nine Com­mands; or a universal regularity in mans na­ture, principles, inclinations, inward motions and affections towards God and man. Obj. But will some say, this Command therefore seems to be needless, or supernumerary, because every other Command doth require that holy and regular frame of heart which is suitable to it self, and the duties which it requires from the outward man. Answ. This Command is added not only as a universal declaration, but also as an universal confirmation of what God requires (as to the rectitude or due temper of soul) in all the other Commands together, and therefore 'twas necessary to be added to all the rest; so that this Command is of a fur­ther reach than all the former, being it requires universal rectitude, or original righteousness towards God and man. Obj. But then this Law would require that which is impossible. [Page 133] Answ. The Law must not cease to be perfect, because man is impotent, or not able to per­form. Man has wilfully lost this power; yet the Law must not therefore lose its purity or perfection. Yet (2) this frame of soul is not impossible to mans rational nature, though to corrupted nature. (3) Though the rigour of the Law doth still require perfection, yet the grace of the Gospel doth accept of sincerity in and through Christ. But more particularly, (1) This Command requires distinction of pro­priety, or that a man should know what be­longs to him as his own. (2) Contented­ness of mind with a mans present condition and lot, till God is pleased in his good pro­vidence to make his way plain before us, for the alteration or bettering of our condition; now Gods way of providence is known by this, that it never contradicts his revealed will in his word, and in that it never destroys the eternal principles of righteousness and justice betwixt men. (3) It requires a charitable frame, i. e. that we be so far from envying him, or coveting what is his, that we rather wish and pray heartily, that both he and his may prosper, as well as we, or what belongs to us.

A. 81.What is forbid­den in the tenth Commandment? The tenth Command­ment forbiddeth all discon­tentment with our own e­state ^p, envying or grieving at the good [Page 134] of our neighbour ^q, and all inordinate motions and affections to any thing that is his ^r.

To. 2. Hom. XXI. p. 3. Coveting or desiring of other mens Wives, Houses, Lands, Goods and Servants, wil­ling to leave unto no man any thing of his own.

Expl. 81. This Command forbiddeth all manner of lust or concupiscence, whereby the nature or heart of men is polluted and defiled, so that original lust or concupiscence which Paul had not known to be sin but by this Law, is plainly forbidden by this Law, Thou shalt not covet, Rom. 7.7. Neither is only the fountain-lust, or the depraved inclination of corrupt nature here forbidden, but also all the streams that proceed from it; as the lusts of the flesh, as luxury, or the lust of the eye as gain, or the pride of life as glory, scil. vain-glory. Yet further, here is for­bidden (1st,) Discontentedness of mind, when men repine and murmure at Gods provi­dence, as if he did wrong, those complain­ers, when he gives either more or better of this worlds goods to others than he does to them; which wicked temper doth arise, (1) From mens covetousness. (2) From [Page 135] pride, which would pull down other mens estates to a mans own level; but these two levelling principles being destructive to pro­priety as well as society, are here forbidden. (3) From a double mistake: As (1) con­cerning the nature of these things, as if a mans happiness did consist in the abundance of these things. (2) Concerning Gods go­vernment of the World, as if he did not go­vern the World in wisdom and righteous­ness. Qu. But may not a man lawfully desire more of this Worlds goods than he has already? Answ. Yes; Provided (1) his desire of what he wants be without murmuring and repining. (2) With cheerful submission to the will of God. And (3) with subordi­nation to Gods glory; neither is content­ment of mind, at all inconsistent with such regular desires. (2dly,) Envying at the pro­sperity of others is here forbidden: For (1) This is against charity, which requires we should love our Neighbours as our selves, and which should rather rejoice than grieve at the good of others. (2) And that gold­en Rule of Righteousness, Do as you would be done unto. (3) Against the example of God himself, who rejoiceth in the prosperity of his servants. (3dly,) Here is forbidden all inordinate motions and affections towards worldly objects; as love, delight, zeal, &c. in or for the enjoyment; and impatience, vexation, immoderate grief for loss or dis­appointments.

[Page 136] A. 82.Is any man able perfectly to keep the Command­ments of God? No meer man since the Fall, is able in this life perfectly to keep the Com­mandments of God ^s, but dai­ly doth break them in thought ^t, word ^u, and deed ^w.

Artic. XIII. Works done before the grace of Christ, and the inspiration of his spirit, are not pleasant to God, forasmuch as they spring not of faith in Jesus Christ; neither do they make men meet to receive grace, or (as the School-Authors say) deserve grace of con­gruity; yea, rather for that they are not done as God hath willed and commanded them to be done, we doubt not but they have the nature of sin. Hom. III. p. 2. We have neither faith, charity, hope, patience, chastity, nor any thing else that good is, but of God, and therefore those virtues be called the fruits of the Holy Ghost, and not the fruits of man. —Truly there be imperfections in our best works.—Let us therefore not be asham'd to confess plainly our state of imperfection; yea, let us not be ashamed to confess imperfection, even in all our best works. To. 2. Hom. XVII. The holy company (of Saints in heaven) confesseth constantly, that all the goods and graces wherewith they were endued in soul, came of the goodness of God only. It is meet therefore to think, that all spiritual goodness cometh from God only.

Expl. 82. When 'tis said no meer man since the fall, &c. 'Tis clearly imply'd that be­fore the fall man had power to keep the Law of God perfectly; but now since the [Page 137] fall he has not this power in this life, nei­ther (1) in his corrupt estate before con­version, nor (2) in his regenerate after con­version. (1st,) Not in his corrupt estate, for though men unconverted either to Christia­nity (as the Gentiles) or to Christ (as all prophane Christians) may by the power of nature, and freewill; or by the help of com­mon grace, be able to do some things con­tained in the Law, which in themselves con­sidered are good for the matter▪ yet not in a right manner, because not from a right principle, true grace; and not to a right end, Gods Glory, nor by a right rule, the Law of God in the spiritual meaning of it. Nor (2dly,) in his regenerate state here in this life; for (1) his knowledg of his duty is but in part, And how can he do it per­fectly when he does not know perfectly? (2) His grace imperfect, Ex. gr. faith, love, &c. because mingled with more or less of the opposite corruption.

A. 83.Are all the trans­gressions of the Law equally hai­nous? Some sins in them­selves, and by reason of se­veral aggravations, are more hainous in the sight of God, than others ^x.

Hom. V. p. 3. Christ saith, Wo be unto you, for you devour widows houses under colour of long prayers, therefore your damnation shall be greater.—You make them children [Page 138] of hell worse than your selves be. Hom. VIII. p. 2. Children of unbelief of two sorts, who despair and pre­sume; and both these sorts of men be in a damnable state; as the one should believe the promises, so the other the threatnings; not over-boldly presume of Gods mercy, and live dissolutely.

Expl. 83. If we consider sin only with refer­ence to the Infiniteness of Gods majesty who is thereby provoked, in this respect all sins are equally hainous, because all against an Infinite Majesty; but if we consider them either in their own nature as transgressions or in their several circumstances, then some sins are greater, or more hainous than o­thers; for though every sin be a transgres­sion of the Law of God, yet every Law of God, doth not equally, and so directly and immediately concern the Glory of God and the salvation of man; neither is every Law so clearly promulgated, or made known: Besides, there are some aggravations in the sin it self, as when it is not only in the heart, but in word and deed; so the great­er the scandal, the greater the means to pre­vent it, the greater the person by whom, and against whom, the greater the sin; as also it may receive its aggravations from many circumstances, as time; when a man is drunk upon the Lords day; place, as to cut a purse in the Church, or at the Bar before the Judg; Company, as to be de­bauch'd in Civil, or prophane in Religious company.

[Page 139] A. 84.What doth e­very sin de­serve? Every sin deserveth Gods wrath and curse, both in this life, and that which is to come ^y

Hom. XX. p. 1. We do daily and hourly by our wick­edness and stubborn disobedience, horribly fall away from God, thereby purchasing unto our selves (if he should deal with us according to his justice) eternal damnation.

Expl. 84. Every sin being a breach of the Law deserves the curse of the Law, or the penalty which is due to the sinner upon every the least sin, and that penalty is death; not only tem­poral, but spiritual and eternal; or the wrath of God to be inflicted upon the sinner both here and hereafter. Obj. But if every sin de­serve hell, then this would seem to take away the difference in punishments? Answ. No, for this doth not ly in the duration of the punish­ment, for that will be eternal to all who come into that state where the worm never dyes, and the fire never goeth out; but it will be in the degrees of the punishment; some be­like shall lose more good, and endure more evil or torment than others.

CHAP. III. Of things to be practis'd, according to the Gospel: Or the Ordinances of the Gospel, particularly of the two Sacra­ments, in 13 Articles, with their Ex­planation. From A. 85. to 98.

A. 85.What doth God require of us, that we may escape the wrath and curse due unto us for sin? TO escape the wrath and curse of God due to us for sin, God requi­reth of us Faith in Jesus Christ, repentance unto life ^z, with the diligent use of all outward means whereby Christ communicateth to us the benefits of Redemption.^a

Hom. XX. p. 1. —We have here a perpetual Rule appointed unto us, which ought to be kept at all times; and that there is no other way whereby the wrath of [Page 141] God may be pacified, and his anger asswaged,—which no man is able to abide, but is mov'd by repentance to obtain mercy.—And with a full purpose of amend­ment of life, fleeing to the mercy of God, taking sure hold thereupon, through faith in his Son Jesus Christ, there is an assured and infallible hope of pardon and re­mission, —and that we shall be received into the favour of our heavenly Father. To. 1. Hom. VIII. p. 2. If we turn to him with an humble and a very penitent heart he will receive us to his favour and grace, for his name sake, for his promise sake, for his truth and mercies sake, promised to all faithful believers in Jesus Christ his only natural Son.

Expl. 85. There were never any more than these two ways prescribed by God unto man, for his keeping or obtaining of that happiness which doth consist in the favour of God. (1) Perfect and sinless obedience to the whole will of his Creator, and this was prescribed in innocency, for his keeping in favour with God. (2) Faith in Iesus Christ; which was prescribed immediately after the Fall, for the recovery of the favour of God which he had lost; for we are to look upon God not only as the party offended by transgression, but also as the supreme Lawgiver, and great Go­vernour of the world; and therefore God as the supreme Governour was bound (by vertue of the perfection of his own Go­vernment, and for the preservation of the honour of his Law and Justice) not to treat with man, in order to his being received into favour again, but only in and through a Mediatour; and because infinite wisdom [Page 142] could not find out a fitter than he who was God-man, God was therefore pleased in the riches of his grace and mercy, to pitch upon this way of recovering lost man, sc. by faith in Christ, who is mediator between God and man: And although the Law of works did not accept of repentance upon the breach thereof, yet the Law of faith doth, or the Covenant of Grace doth as well re­quire repentance toward God, as faith in our Lord Jesus Christ. But then this, re­pentance must be qualified (as is exprest in the A.) sc. It must be repentance unto life, not a dead repentance, but such as brings forth suitable fruit, namely, that which is unto holiness, and the end everlasting life: And then, in the next place God requires a diligent use of all the means of grace, these being the conduit-pipes whereby Christ, and Grace, and the Spirit, and all the spiritual benefits of our redemption are ordinarily communicated unto us; for though the want of these may not damn any (but other sins) where those that want them are not in the fault that they want them; as those that want the means of grace, and have only the Light of nature, will not be condemned for what they want, but for not glorifying God according to what light they have, though it be but from the dim candle of nature; so those that have these means and neglect them, will have the greater damna­tion; [Page 143] for, This is the condemnation, that light is come into the world, and men loved dark­ness rather than light, Io. 3.14. From all which may be infer'd, (1) That the light of nature, or the dim candle of corrupt reason is not sufficient to guide a man to Heaven; for if it were, faith would have been su­perfluous, and Gospel-revelation concerning our redemption by Christ needless. (2) That in order to salvation, it is not enough for a man to believe the truth of the Gospel; but he must also accept of the terms of the Gospel, or Christ in the Gospel▪ sc. faith and repentance. i. e. He must accept of Christ in all his Offices, and accordingly yeild subjection to him; and he must repent of all his sins, so as to bring forth fruit meet for repentance; for a fruit­less or a dead repentance will never carry a man to heaven. (3) That Christ is commu­nicative of his Grace, for therefore hath he appointed means of Grace for the conveying of Grace to his members; he is not a foun­tain sealed, but a fountain open'd. (4) That it is the duty of Christians to attend diligent­ly upon the Ordinances of Christ, for not on­ly the necessity of the end requires it, there being no other ordinary way for the obtain­ing of the end, but by these means, but also the obligatory power of Gods Command. (5) That those therefore are enemies to their own salvation and redemption by Christ, that do wilfully neglect the use, or deny the ne­cessity [Page 144] of Christs Ordinances. (6) That if Christians be never the better for Christ, and by what he has done for sinners, they may thank themselves, for God has prescribed means whereby they may reap benefit from the un­dertaking of Christ; if then they do miss of life and salvation, 'tis because they will not come to him that they may have life. (7) That Christians had need to beg of God, that his good Spirit may move upon the waters of the Sanctuary, that in and through Christ they may prove effectual for healing.

A. 86.What is faith in Iesus Christ? Faith in Jesus Christ is a saving-grace ^b, whereby we receive ^c, and rest upon him alone for sal­vation ^d, as he is offered to us in the Gos­pel ^e.

Hom. IV. p. 1. Of Faith. It consisteth not only in be­lieving that the word of God is true. — But it is also a true trust and confidence of the mercy of God through our Lord Jesus Christ, —hanging only upon him, and calling upon him, ready to obey and love him. —It being the first coming unto God whereby we are justi­fied. P. 2. By faith only, not that the said justifying [Page 145] faith is alone in man, without true repentance, hope, charity, dread, and the fear of God, at any time or season.—But to take away clearly all merit of our works,—and wholly to ascribe the merit and deserving of our justification unto Christ only, and his most pre­cious blood-shedding. This faith the holy Scripture teacheth us; this is the strong rock and foundation of the Christian Religion; this Doctrine all old and ancient Authors of Christs Church do approve. This Doctrine advanceth and setteth forth the true glory of Christ, and beateth down the vain-glory of man. This whosoever denieth, is not to be accounted for a Christian man, nor for a setter forth of Gods glory, but for an adversary to Christ and his Gospel, and a setter forth of vain-glory. — Not that this our own act, to believe in Christ which is within us, doth justifie us. (For this were to count our selves to be justified by some act or vertue that is within our selves) But we must renounce the merit of faith, &c. and trust only in Gods mercy, and that sacrifice which our high Priest and Saviour, Christ Jesus the Son of God, once offer'd. To. 2. Hom. XI. Un­feigned faith is the only mean and instrument of salva­tion required on our parts.

Expl. 86. In this description of faith there are several things observable, as (1) concerning the object of it; and this is Jesus Christ, not only as God, though therefore he is to be be­lieved because Truth it self; nor only as God-man, though the Word being made flesh he is to be believed because he is the Revealer of his Fathers will concerning mans Salvation, but as being God-man he is constituted Medi­ator betwixt God and man, and by vertue of his Mediatorship doth execute the office of a King, of a Priest, and of a Prophet, in order to the Salvation of all those who do believe in [Page 146] him, or do heartily receive and embrace him for their alsufficient Saviour upon the terms of the Gospel; and thus considered he is propo­sed as the object of saving Faith; yet because without shedding of blood there is no remis­sion, and because we are said to have redemp­tion through his blood, therefore Christ cruci­fi'd is the most peculiar object of this faith. (2) Concerning the act of this faith 'tis to be noted, that doth not barely exert or put forth it self in a firm assent only to the truth of the Gospel, nor yet in a particular full perswasion that I shall be undoubtedly saved in and through Christ, for true saving faith may be without this full assurance, but 'tis exercised in a free consent of the will that this Saviour shall be our Saviour upon those terms he is offer'd; namely, cheerful submission both to his Scepter and to his Cross, and hereupon the affections those everlasting gates of the Soul, as love, joy, delight, &c. are set open that this King of glory may enter in and find entertain­ment there.

A. 87.What is re­pentance unto life? Repentance unto life is a saving grace ^f, whereby a sin­ner out of the true sense of his sin ^g, and apprehension of the mercy of God in Christ ^h, doth with grief and hatred of his sin turn from it unto God ⁱ, with full purpose of, and endeavours af­ter new obedience ^k.

[Page 147] Hom. XX. Of Repentance. Which is a returning again of the whole man unto God, from whom we be faln away by sin. — We must return from those things whereby we have been withdrawn, pluckt, and led away from God. —Unto whom alone we must return,—not to the crea­tures, or the inventions of men, or our own mercies, —by Jesus Christ,—who hath made satisfaction to the Justice of God,—with our whole heart,—forsaking all that is contrary to Gods will,—out of a sincere love of godliness,—a purpose of our selves by Gods grace to re­nounce our former wicked life; and a full conversion to God in a new life to glorifie his name, &c. We must beware and take heed, that we do in no wise think in our hearts, imagine or believe, that we are able to re­pent aright, or turn effectually unto the Lord, by our own might and strength, for this must be verified in all men, Without me ye can do nothing, Ioh. 15.5. Again, of our selves we are not able as much as to think a good thought, 2 Cor. 3.5.

Expl. 87. This repentance is called repentance un­to life, because the fruit thereof is unto holi­ness, and the end everlasting life, and con­cerning this repentance several things are to be noted (1st,) concerning the nature of it that (as well as faith) it is a saving-grace, because [Page 148] it is a part of Sanctification, and not a com­mon work of the spirit which is reckon'd up amongst those things which do not accompany Salvation, as every part of Sanctification doth. (2dly,) Concerning the immediate spring of this repentance, and that is a true sense of sin, (i. e.) such a sense of sin as doth break the heart for sin, and that in a kindly manner with grief, or godly sorrow not with despair; this latter sense of sin may be found in a Iudas, but only the former in a Paul; for whether it be in reference to the guilt of sin, a true peni­tent does not despair of pardoning mercy; or whether it be in reference to the punishment of sin, he hopes to be deliver'd from the wrath to come; and therefore this true sense of sin, and a lively apprehension of the mercy of God in Christ are here joyned together. (3dly,) We have here the inward acts of repentance, as (1) grief of heart for sin, called therefore a being pricked at the heart, and a being contrite, and broken in spirit; which is when a mans heart is ready to bleed and melt, and tremble with­in him because he has broken the holy Law of God, and has thereby foolishly exposed him­self to the curse and penalty of the Law. (2) Hatred of sin whereby a man doth disrellish, and dislike sin, and can roul it as a sweet mor­sel under his tongue no longer; when he does not only not love sin, but he abhors it, the very thoughts of it are grievous and ungrate­ful to him; and therefore (3) he turns from it, [Page 149] not only does as one who turns away his face that cannot endure to behold it, but his feet, for he hastens as far from it as he can, and that he may secure himself from the danger of it he turns from it to God. (4) With resoluti­on not to return to his old beloved any more. (4thly,) we have here the outward effects of re­pentance (called its fruits) active, constant, uni­versal endeavours to lead a new life.

A. 88.What are the out­ward and ordinary means, whereby Christ communicateth to us the benefits of Re­demption? The outward and ordinary means whereby Christ communicateth to us the benefits of Redemp­tion, are his Ordinances, especially the Word, Sacraments, and Pray­er ^l, all which are made effectual to the Elect for salvation.

Hom. 5. p. 3. Apply your selves chiefly, and above all things, to read and hear Gods word; mark diligent­ly therein what his will is you should do, and with all your endeavours apply your selves to follow the same.

Expl. 88. 'Tis here supposed in the A. that there are inward and extraordinary means whereby Christ can and sometimes probably does com­municate the benefits of Redemption, there being Salvation in no other name than that of [Page 150] Jesus, where persons are not made capable of this Salvation in an ordinary way, and in the use of means, there is no other way left but that which is extraordinary; and so we read of those that have been sanctified from the womb. But the ordinary means are the standing Ordinances of the Gospel, sc. the Word, Sacra­ments and Prayer; the Word to inform and reform us, Sacraments to confirm our faith, and Prayer to beg a divine and effectual bles­sing upon both; and all these three are inclu­ded in that one great ordinance of the Gospel, a Gospel-ministry, unto which Christ hath pro­mised his presence unto the end of the world, because till then the mystical body of Christ will stand in need of being edified in its most holy faith, for if the Unction of the Spirit had taken away the use of preaching why then did the Apostles use to preach?

A. 89.How is the Word made effectual to salvation? The Spirit of God maketh the reading, but espe­cially the preaching of the Word, an effectual means of convincing and converting sinners ^m, and of build­ing them up in holiness and comfort ⁿ, through faith unto salvation ^o.

[Page 151] Hom. I. p. 2. If we lack a learned man to instruct and teach us, yet God himself from above will give light to our minds, and teach us those things which are ne­cessary for us, and wherein we are ignorant.—Mans hu­mane and worldly wisdom, or science, is not needful to the understanding of Scripture; but the revelation of the Holy Ghost, who inspireth the true meaning into them, that with humility and diligence do search there­fore. To. 2. Hom. XVII. p. 1. Let us in faith and charity call upon the Father of mercy, by the mediation of his well-beloved Son our Saviour, that we may be assisted with the presence of his holy Spirit, and profitably on our parts, demean our selves in speaking and harkening to the salvation of our souls. Hom. XVI. p. 2. And he of his great mercy so work in all mens hearts, by the mighty power of the Holy Ghost, that the comfortable Gospel of his Son Christ may be truly preached, truly received, and truly followed in all places, to the bear­ing down of sin, death, the Pope, the Devil, and all the Kingdom of Antichrist. Hom. XVII. p. 3. We should not be able to believe and know these great mysteries that be open'd to us by Christ, but by the Holy Ghost. St. Paul says, that no man can know what is of God, but by the Spirit of God; as for us (saith he) we have re­ceived, not the spirit of the world, but the Spirit which is of God, for this purpose, that in that holy Spirit we might know the things that be given us by Christ.

Expl. 89. In this A. there is (1) something sup­posed; (2) something asserted: Here it is sup­posed (1) that sometime the reading of the Word doth prove effectual for the spiritual and eternal good of the Soul, and hence it is that Christ commands us to search and read the Scripture, and doth charge mens ignorance [Page 152] and error about Soul-matters, upon their neg­ligence herein. (2) That reading of Scrip­ture at home doth not at all excuse people from hearing the Word in the solemn Assem­blies where it is preached, for there is an espe­cially here fixed on the word Preached as to the efficacy of it, either for conviction, conversi­on or comfort. (3) That the Word whether read or preached (except the Spirit, go along with it) is but a dead letter, till the Angel (i. e.) the Spirit of God move upon this water of the Sanctuary no healing is to be expected from it. And therefore (2ly,) 'tis here asserted (1) con­cerning the Word read, (2) concerning the Word preached that the Spirit of God doth make it effectual (1) for the opening of blind eyes, so as to discover to men the things that concern their peace and their duty. (2) For the turning of sinners unto God from the error and evil of their ways, from darkness unto light. (3) For the building of men up in their most holy faith, because hereby is laid the first stone, for faith cometh by hearing; hereby is laid the last, for 'tis by the Ministry of the Word that the Christian is made an ha­bitation of God through the Spirit, or a tem­ple of the Holy Ghost. (4) For the perfect­ing of holiness in the fear of God. (5) For comfort, for this is that brook in the way of which the Christian traveller drinketh, and so is able to run the ways of Gods commands and not be weary, to walk and not to faint.

[Page 153] A. 90.How is the Word to be read and heard, that it may become ef­fectual to sal­vation? That the Word may become effectual to salvation, we must attend thereunto with diligence ^p, preparation ^q, and prayer ^r, receive it with faith ^s, and love ^t, lay it up in our hearts ^u, and practise it in our lives ^w.

Hom. I. p. 1. The Scriptures have power to turn through Gods promise, and they be effectual through Gods assi­stance; and being received in a faithful heart, they have ever an heavenly spiritual working in them. — In read­ing Gods will he profits most, that is most turn'd into it, that is most inspired with the Holy Ghost, most in heart and life chang'd into that thing which he readeth. —Read it humbly with a meek and lowly heart, to the intent you may glorifie God, and not your self, with the knowledg of it; and read it not without daily pray­ing to God, that he would direct your reading to a good effect.—Let us hear, read, and know these holy rules, instructions, and statutes of our Christian Religion, and upon that we have made profession to God at our Bap­tism. [Page 154] Let us fear and reverence, lay up (in the chest of our hearts) these necessary and fruitful lessons. Let us night and day muse, and have meditation and con­templation in them.

Expl. 90. This A. doth inform us of the right manner of using and managing the word (whe­ther read or preached) with profit as (1st,) our attendance upon the Word must be with dili­gence, now this doth imply (2) things, (1) the intention of the mind, that when a man is reading Scripture, or hearing a Sermon, he do seriously mind what he is about, do not suffer his mind and thoughts to be roving upon o­ther things; and the reason of this intention of mind is because he knows that the eye of God is intent upon him. (2) An holy sollici­tude, or a mans being concerned in the issue of the duty, he being sensible that he is now engaged in the use of that means for eternal life that God has prescribed, he now reads every Chapter, and hears every Sermon, as if it were (as indeed it is) for his life; so in this diligent attendance there is something where­in the outward man is concerned, sc. a de­vout, reverent and serious composure of the outward man to the work. (2dly,) Preparation, and this doth imply (1) a mans laying aside all worldly cares, affairs and business, sports or recreations which might any way hinder him in such holy and heavenly employment, that so he may attend upon it without distra­ction. (2) A mans laying aside all worldly [Page 155] affections, as love of the world, &c. or his putting away all superfluity of naughtiness. (3) A mans putting himself into the presence of God, or a pressing upon himself the sense of Gods authority, majesty and holiness, as well as of the truth and importance of his word. (3dly,) Prayer, that Gods word may do us good; and here we are to pray (1) for the Minister, that he may preach as becomes the word of God, and an Ambassadour of Christ. (2) For our selves, that we may receive it as the ingrafted word which is able to save our Souls; yet more particularly (1) that we may mingle it with faith, it being that which de­serves the most firm or the highest degree of assent that we are able to give to any thing. (2) That we may receive it with love (1) to God the author of it, and because 'tis his word. (2) To the Preacher as sent by God; (3) to the word it self, because for the matter 'tis that which doth so highly import our happiness. (4) We are to give reception and entertain­ment not only in the porch of our ear, but in the best room of our hearts; yea it being a precious treasure, better than gold and silver, it must be our care, (1) to lay it up as treasure in our hearts, to hide it there as David did. (2) As treasure to be improved, to lay it out, now this cannot be done any other or better way than by a mans taking heed to his ways, according to Gods word, for he that thus or­dereth his conversation aright shall see the sal­vation of God.

[Page 156] A. 91.How do the Sacraments be­come effectual means of sal­vation? The Sacraments be­come effectual means of salva­tion, not from any virtue in them, or in him that doth ad­minister them^x, but only by the blessing of Christ, and the working of his Spirit in them that by Faith receive them ^y.

Artic. XXVI. The effect of Christs Ordinance is not taken away by the Ministers wickedness, neither the grace of Gods gifts diminish'd from such as by faith and rightly do receive the Sacraments ministred to them, which be effectual because of Christs institution and promise, although they be ministred by evil men. Ne­vertheless it appertaineth to the discipline of the Church, that enquiry be made of evil Ministers, and that they be accused by those that have knowledg of their offences; and finally, being found guilty by just judgment be de­posed.

Expl. 91. Here we have it expressed, (1) nega­tively, how the Sacraments do not become effectual, &c. as (1) not from any virtue in themselves; for as the word is a dead letter of it self, so the Sacraments are dead signs; for can it be imagin'd in reason, that the soul which must live for ever, can be feasted, fed, and nou­rished to eternal life by a morsel of bread and a sup of wine? (perishing elements), or that the spiritual defilement of the soul can be [Page 157] wash'd off by a few drops of water sprinkled upon the face. (2) Not from any virtue in the Minister, as neither (1) his piety, because this can be no meritorious or procuring cause of a blessing in the Minister; (2) nor his good intention, for then the blessing would not on­ly depend upon the power, but also upon the will of man; but the efficacy of Sacraments de­pends (2dly,) affirmatively, (1st,) Upon Christs blessing grounded on his own institution and appointment, for he will not be wanting to his own Ordinances. (2dly,) Upon the working of the Spirit, or his application of them to the soul in a spiritual manner, and thereby bringing to the mind of the receiver, (1) the Author of Sacraments, Christ; (2) the im­pulsive cause, his love; (3) by representing and sealing the righteousness of Christ to the soul; (4) by objective excitation of suitable affecti­ons, as love, gratitude. (3dly,) Their efficacy doth depend on the receivers faith, not as a me­ritorious cause, but as a necessary condition, without which Christ will not bless them.

A. 92.What is a Sacrament? A Sacrament is an ho­ly Ordinance, instituted of Christ, wherein by sensible signs, Christ and the benefits of the new Covenant are repre­sented ^z, sealed, and applied to believers ^a.

[Page 158] Expl. 92. In the general, all sound Divines do agree, that a Sacrament hath these two parts, (1) an outward sign, such as are the objects of sense, and especially of seeing; for though bread and wine be objected or presented to the taste, as well as to the eye; and water to the touch, yet the representation or the re­semblance of Christs body broken and his blood shed, is in seeing the bread broken and the wine poured out; and the spiritual wash­ing of the soul represented to the eye of faith, by that washing of the filth of the flesh which is visibly done before the eye of the body. (2) Invisible grace; for the internal applicati­on of Christs benefits to the soul being of a spiritual nature, cannot be seen by the eye of the body; yet more particularly, in this A. we have the nature and quality of a Sacra­ment, 'tis a holy Ordinance, (1) it has holi­ness to the Lord stampt upon it, and so is spi­ritual in its nature. (2) It is instituted by Christ the holy one; it is not his Holiness at Rome, or rather that man of sin, that can in­stitute a Sacrament, though he hath taken the boldness to add five Sacraments to those two which Christ hath appointed. The holiest man upon earth cannot appoint a Sacrament; it is priviledg enough in man to celebrate it when it is instituted by God. (3) It is a means for the promoting of sanctification and holiness, [Page 159] for it is an obligation upon a Christian to ho­liness, and though it be not a means to work conversion (ordinarily at least), yet it doth excite, quicken, and confirm grace. (4) It is the seal of a holy Covenant, wherein (as by a Deed of free-gift) all the benefits of Christs Redemption are made over and applyed to believers, and wherein all the promises are Yea and Amen through Christ unto such. (5) It is an Ordinance that in a most emi­nent manner is accompanied with the assi­stance, influence, and comforts of the Holy Ghost, because at such a time the Spirit in a most remarkable manner is concerned to exe­cute his office, as the Spirit of Adoption wit­nessing together with the spirits of believing Receivers, that they are the children of God. And doth not all this holiness wherewith this Sacrament is attended, require on the Com­municants part a holy and solemn prepara­tion?

A. 93.What are the Sa­craments of the new Testament? The Sacraments of the new Testament are Bap­tism ^b, and the Lords Sup­per ^c.

Artic. XXV. There are two Sacraments ordained of Christ our Lord in the Gospel, i. e. Baptism and the [Page 160] Supper of the Lord.—Confirmation, Pennance, Or­ders, Matrimony, and extream Unction are not to be counted for Sacraments of the Gospel. To. 2. Hom. IX. Sacraments instituted by our Saviour Christ to be received and continued of every true Christian in due time and order, for such purpose as He willed them to be re­ceived, as visible signs expresly commanded in the New Testament, whereunto is annexed the promise of free forgiveness of our sins, and of our holiness, and joining in Christ, there be but two, namely, Baptism and the Supper of the Lord.

Expl. 93. There are but these two, not only as generally necessary, but as only necessary to salvation, for who was fitter to judg of the necessity, or to appoint the number of Sacra­ments, then he alone who had the sole power to appoint any Sacrament at all; now (1) in the New Testament we find only these two of Christs appointment. (2) These two are sufficient to the end to which they are appoint­ed. sc. to seal the Covenant of Grace. (3) Though there were more extraordinary, yet there were but two ordinary Sacraments under the Old Testament, sc. Circumcision and the Passover. (4) Only these two forementioned do cor­respond to these two of the Old Testament; and so do not Pennance, Matrimony, Or­ders, &c. (5) Only these two are directed as to the manner of participation in the New Testament. (6) Christs Ministers have only these two, and no more in their Commission to administer and to celebrate as Sacraments, sc. Baptism and the Lords Supper.

[Page 161] A. 94.What is Bap­tism? Baptism is a Sacrament, wherein the washing with water in the Name of the Father, and of the Son, and of the Holy Ghost ^d, doth sig­nifie and seal our ingrafting into Christ, and partaking of the benefits of the Cove­nant of Grace ^e, and our engagement to be the Lords ^f.

Artic. XXVII. It is a sign of regeneration or new birth, whereby (as by an instrument) they that re­ceive Baptism rightly, are grafted into the Church; the promises of forgiveness of sin, of our adoption to be the Sons of God by the Holy Ghost, are visibly signed and sealed.

Expl. 94. In this A. we have (1) the general notion of Baptism; It is a Sacrament (i. e.) a seal of the righteousness of faith, and so is every other Sacrament which is a seal of the Covenant of Grace, whether under the legal or evangelical dispensation. (2) We have here the description of Baptism, and therein the difference of Baptism from the Lord's Supper. (1) In the outward signs or elements in that water in this Bread and Wine, and God having been so particular and distinct in appointing [Page 162] these, we should be as strict and careful in the use of them; not adding to them the corrupt inventions of men, as the Papists do add to Water, Cream, Salt, Oyl and Spittle, &c. Nor diminishing from the other, As they do when they deprive the people of the Cup. (2) They differ in their order, for Baptism is the first Sacrament of the Gospel, because it is to be administred when a Christian (or the Infant of one or both believing Parents) is solemnly to be admitted a member of Christ's visible Church, but the Lord's Supper is to follow this. (3) In frequency, Baptism is to be administred but once, because a man can be born but once spiritually (as well as naturally) and this Sacrament is a seal of this spiritual birth, when the inward Baptism of the Holy Ghost, is accompanied with the outward of Water, which by the way being both inward and outward, may be called the Doctrine of Baptisms; but the Supper being to represent and exhibit Christ as spiritual nourishment to the soul, may and must be often, because we often stand in need of it. (4) In the form of administration, Baptism being in the Name of Father, Son, and Holy Ghost; because we are to be baptized into all the three persons in the Godhead; but the Supper in these words, take, eat, this is my body, &c. (5) In Baptism is sealed to us and represented our dying unto sin, and living unto righteousness (especially in those of years-that are baptized) but in the [Page 163] other Sacrament, Christ dying for our sin is represented and confirmed to us. (6) Bap­tism doth seal us a title to all visible Church priviledges and ordinances of the Gospel, and the Lord's Supper doth suppose this title both to these and all the benefits and advantages of the Covenant of Grace. (7) In Baptism we solemnly engage to be the Lords, and to be en­tirely his; and in the Supper we renew this engagement, and not only our renewal of our vow, but our Baptismal vow should be fre­quently and seriously considered, especially in a time of Temptation and Apostacy.

A. 95.To whom is Bap­tism to be ad­ministred? Baptism is not to be administred to any out of the visible Church, till they profess their faith in Christ, and obedi­ence to him ^g, but the Infants of such as are members of the visible Church are to be baptized ^h.

[Page 164] Engl. Artic. XXII. The Baptism of young Children, is in any wise to be retained in the Church, as most a­greeable with the institution of Christ.

Expl. 95. 'Tis here observeable that Baptism is not to be administred (1st) to Infidels or unbe­lievers (whilst such) as Jews, Turks, and Pagans; for those are not to be solemnly ad­mitted into the visible Church, who have no precedent right by virtue of the Covenant of Grace to such admission, but (2dly,) 'Tis to be administred to these two sorts of persons. (1) Those who have not yet been baptized, and do make a credible profession of their faith in Christ, and obedience to his Gospel: which was required of converted Gentiles in order to their Baptism, and will be of converted Jews when they are to be re-ingrafted into the true olive; yet is this no plea for the pra­ctice of Anabaptists, who defer the Baptism of their Children till they can make a profession of their faith, where one or both the Parents is a visible member of the Church. For (2) Infants of visible professors are to be look'd upon as members of the Church visible, and there are to enjoy this Church priviledge; else such Infants would be in a worse condition now than formerly.

A. 96.What is the Lords Supper? The Lords Supper is a Sacrament, wherein by giving and receiving Bread and Wine, [Page 165] according to Gods appointment, his death is shewed forth ⁱ, and the worthy re­ceivers are not after a corporal and car­nal manner, but by faith made partakers of his body and blood, with all his be­nefits to their spiritual nourishment and growth in grace ^k.

Artic. XXVIII. It is a Sacrament of our Redemption by Christs death. Insomuch that to such as rightly, wor­thily, and with faith receive the same, the bread which we break is partaking of the body of Christ; and like­wise the Cup of blessing is a partaking of the blood of Christ. Transubstantiation (or the change of the substance of Bread and Wine) in the Supper of the Lord, can­not be prov'd by holy Writ; but it is repugnant to the plain words of Scripture, overthroweth the nature of a Sacrament, and hath given occasion to many super­stitions.

Expl. 96. When 'tis here said the Lord's Supper is a Sacrament, we are to understand no more by a Sacrament, then that 'tis a seal of the righteousness of faith; so that those persons who do run to the righteousness of works, or or of the Law in order to justification, they run out of the tenour of the Covenant of Grace, in which only the righteousn [...]ss of [Page 166] faith is sealed to the believer. More particularly in this great Gospel-ordinance of the N. T. We have (1) the Sacramental signs, Bread and Wine; not Bread only, or Wine only, but both, hereby noting that we have in Christ what­ever is needful (whether for support or com­fort) to life everlasting. (2) The thing out­wardly represented by these two elements, sc. Christ's body and blood; by the Bread his body; so that the Papists who stick so close to the letter, might with as much shew of reason conclude that Christ's body was turned into Bread, as that the Bread was turned into his body. And by the Bread broken, is signified his body being wounded and broken; and by the Wine his blood, and by the pouring forth of the Wine, the shedding forth of his blood, without which no remission. (3) The Sacra­mental actions, sc. giving and receiving, where­by is noted not only that he gave himself for sinners, but that he gives himself to believers; and that as by the bodily hand they receive the Bread and Wine, so by a hand of saith they receive and accept of Christ as he offereth himself in the Gospel. (4) The spiritual sig­nification of the whole, sc. the righteousness of Christ, and all the benefits of his Media­tory undertaking, made over and sealed to them in the Covenant of Grace, who do by faith apply these to themselves; so that every worthy Communicant may say, Christ dyed for me, &c. (5) The authoritative design of [Page 167] all this to this very end and purpose by Christ himself, who alone can appoint Gospel Sacra­ments; because he alone can bestow that Grace of which Sacraments are but the Con­duit pipes. (6) That worthy Receivers are partakers of Christ's body and blood, not in a gross and corporal, but in a spiritual manner, for if the Bread were the real body or flesh of Christ which we eat in this Sacrament, then it would be no Sacrament at all; because the sign and thing signified would be really the same. (7) The advantages hereof, are the pardon of sin sealed, assurance of God's love, spiritual joy, comfort, refreshment, nourishment and growth in Grace.

A. 97.What is requi­red in the wor­thy receiving of the Lords Supper? It is required of them that would worthily partake of the Lords Supper, that they examine themselves of their knowledg, to discern the Lords body ^l, of their faith to feed upon him ^m, of their repentance ⁿ, love ^o, and new obe­dience ^p, lest coming unworthily, they eat and drink judgment to themselves ^q.

[Page 168] Artic. XXVIII. The body of Christ is given, taken, and eaten in the Supper only after an heavenly and spiritual manner; and the mean whereby the body of Christ is received and eaten in the Supper, is Faith. To. 2. Hom. XV. We must certainly know, that three things be requisite in him which would seemly, as be­cometh such high mysteries, resort to the Lords Table, i. e. first, a right and worthy estimation and understand­ing of this mystery. Secondly, To come in a sure faith. Thirdly, To have newness or pureness of life to suc­ceed the receiving of the same. p. 2. Newness of life, and godliness of conversation, as fruits of faith, are re­quired in the partakers of this Table. We may learn by eating of the typical Lamb, whereunto no man was admitted but he that was a Jew, and was circumcised, and was before sanctified.

Expl. 97. By worthiness we are only to under­stand fitness; for in order to a Christian's pra­ctice of this Ordinance, he must examine himself in these two things. (1) As to his Right and Title, for if a man has no right to or interest in the righteousness of Christ, when he receives this seal, he has it only to a blank. (2) As to fitness, called in Scripture the wed­ding garment, for he is no more fit to be a guest at Christ's table who wants this gar­ment, than he is to feast with a Prince at his royal table, who is cloathed with nothing but [Page 169] rags and nastiness; yet more distinctly he must examine himself, (1st,) in point of knowledg, whether or no he be competently acquainted with the terms of the Covenant of Grace, of which this Sacrament is a seal, and with the ne­cessary principles of Religion, and with the in­dispensable duties of the Gospel▪ and with the greatness of the love of Christ in dying for sinners; for he who is grosly ignorant of these things, as also of the difference between the Sacramental elements, and actions, and what is spiritually intended by them, can never be able to discern the Lord's body; but above all he must be sure to know practically and ex­perimentally Christ crucified in this Sacra­ment. (2dly,) He must examine his faith, as, (1) Whether he be in a state of faith, (a belie­ver) which he may know by his being a new Creature. (2) Whether he do upon this parti­cular occasion exercise the Grace of faith; but especially whether he doth heartily assent to the truth of the Gospel; and whether he does heartily close with Christ in the Gospel. (3) His repentance, whether it be such as doth break his heart as well from sin as for sin, which hath broken and crucified the body of his dear Redeemer. (4) His love whether this doth fill him (1) with admiring thoughts of the love of Christ in dying for him, greater love than this hath no man seen. (2) With readi­ness and resolution to suffer, yea dye for Christ if called to it. (5) New obedience, which [Page 170] may be known to be such. (1) By the spring from whence it doth flow, the Grace of God; or the new nature. (2) By the manner of its being performed, sc. in a spiritually-natural way with delight and zeal. (3) By the rule of it, the Law spiritually interpreted. (4) By the end of it, the glory of God; and that per­son who finds himself thus qualified, may come and welcome to the Lord's table; so let him eat of that bread and drink of that cup.

CHAP. IV. Of things to be pray'd for, in the Lords-Prayer, in 10 Articles, with their Ex­planation. From A. 98. to the end.

A. 98.What is Prayer? PRayer is an offering up of our desires to God ^r, for things agreeable to his will ^s, in the name of Christ ^t, with confession of our sins ^u, and thankful acknowledgment of his mercies ^w.

[Page 171] To. 2. Hom. VII. p. 1.—Prayer is necessary for all men, at all times, and in all places.—Be fervent in prayer, assuring our selves, that whatsoever we ask of God the Father in the Name of his Son Christ, and according to his will, he will undoubtedly grant it. p. 2. In all our necessities, direct our prayers to him, call upon his holy Name, desire help at his hands, and at none others. —He is able,—will help us,—hears, understands better than our selves, what we lack, and how far we have need of help. Hom. IX.—Be sure that in all prayer your minds be devoutly lifted up to God, else your prayers are to no purpose. Hom. XVII. All good things came down to us from the Father of light. — Jesus Christ his Son and our Saviour, is the mean, by whom we receive his liberal goodness, — in the power and vir­tue of the Holy Ghost we be made able to receive his gifts and graces.

Expl. 98. Concerning Prayer there are two things to be noted, (1) the name, (2) the thing it self. The name of that which is here descri­bed is Prayer, a term more comprehensive than invocation, which is only vocal Prayer, for it doth comprehend in it, Invocation, Peti­tion, Confession, Thanksgiving, Supplications, and Intercessions, whether expressed in words or only pent up in a devout breast. (2) For the thing it self, we have (1) the necessary Requisites of Prayer. (2) The ordinary sorts and kinds of it. Necessary Requisites are (1st) that it be an offering up of our desires to God, and this is essential to all Prayer, that there be a holy motion of the will towards God in [Page 172] pious and devout desires though these should never be framed into words; Internal or heart-Prayer in some cases is all that God requires, and therefore he will graciously accept of it: But this spiritual Sacrifice must be presented only to God; for (1) He only knows, and can supply our wants. (2) Faith and Prayer must go together, and faith is only to be in God. (3) The Lords Prayer doth only send us to God and no other. But then, &c. [See Expl. 99.]

A. 99.What Rule hath God given us, for our Di­rection in Prayer? The whole Word of God is of use to direct us in Prayer ^x, but the spe­cial Rule of Direction, is that Form of Prayer, which Christ taught his Disciples ^y, commonly called the Lords Prayer.

To. 2. Hom. VII. p. 3. What better example can we desire to have than of Christ himself, who taught his Disciples and other Christian men, first to pray for hea­venly things, and afterwards for earthly things, as is to be seen in that Prayer which he left unto his Church, commonly called the Lords-Prayer.

Expl. 99. (2dly,) 'Tis essentially necessary to Prayer that it be only for things agreeable to Gods will. (1) The whole Will of God in general; As men must not make their lust their end, in begging any thing of God (for those [Page 173] who ask that they may consume what they ask upon their lust, do ask amiss for the end;) so neither their fancy their rule, for then they ask amiss for the manner and matter both. (2) And more particularly, the Lords Prayer; for this may be used not only as a Prayer it self, Luk. 11.2. but also as a pattern for all other Prayers, not so much for method and order, for we are not so strictly tyed to that; as for matter in which we are not to deviate from this so comprehensive directory in the matter of Prayer, Mat. 6.9. (3dly,) In the name of Christ, (i. e) (1) By virtue of his warrant and authority, because he doth command us to pray. What is done by his authority, is in his Name. (2) Making use of him as our Mediator or Intercessor, or great Master of Requests in Heaven; for we are strangers to God and enemies to him naturally, and so must make use of the Name of Christ, and not of our own. (2dly.) The ordinary kinds or parts of Prayer, are (1) Confession of sin, either ex­pressed or implyed, for when we beg or petition for any mercy, we are to own our unworthiness of it, which we cannot well do without confes­sion of sin. (2) Thanksgiving, for there is some­thing of the nature of Prayer in such acknow­ledgments, scit. our desire that God would accept of our Sacrifices of Praise, and Christ has taught us in our Prayer to praise God, For thine is the Kingdom, &c.

[Page 174] A. 100.What doth the Pre­face of the Lords Prayer teach us? The Preface of the Lords Prayer, which is, Our Father which art in heaven; teacheth us, to draw near to God with all holy reverence ^z, and con­fidence ^a, as children to a Father, able and ready to help ^b, and that we should pray with, and for others ^c.

Hom. XVII. Consider his great power to make us dread and fear; —high wisdom,—inestimable goodness, to take good heart again to trust well unto him,—being assu­red to take him for our refuge, our hope and comfort, our merciful Father, in all the cases of our lives.

Expl. 100. The Preface teacheth many lessons. (1) Solemn Preparation, that we come not rashly to pray, but bethink our selves before­hand to whom we are to pray. (2) Reve­rence, as the name Father doth import. (3) Access with boldness, that we may go to God as freely in and through Christ, as Chil­dren can go to their natural Parents. (4) Con­fidence of speeding all the while we ask aright [Page 175] for the matter, and manner, and end; for when men do not speed, 'tis because they ask amiss, i. e either what they should not, or as they should not, or wherefore they should not. (5) Gods readiness to hear and help, therefore called our Father; none more ready to help a Child than the Father of [...]t. (6) Gods pity and compassion towards his children, which does move him to help them; As a father pities his children, &c. (7) That great Article of our Creed, Communion of Saints; for all true Chri­stian supplicants have one common union in that one common relation of children unto God, and therefore called our Father. (8) Com­passion, that we do pity and pray one for ano­ther, being all of us children of the same com­mon Father. (9) That though God is present in all places, yet Heaven is in a more especial manner the habitation of his holiness; because he doth there more immediately, gloriously, and fully communicate of himself to the An­gels and Spirits of just men made perfect. (10) That man (being a sinful supplicant) should know his distance from the great God, and with all humble and thankful admiration acknowledg Gods condescention towards him, in that he is willing to receive any petition from him.

A. 101.What do we pray for in the first Pe­tition? In the first Pe­tition, which is, Hallowed be thy Name; We pray, that [Page 176] God would enable us and others to glo­rifie him in all that whereby he makes himself known ^d, and that he would dis­pose all things to his own glory ^e.

To. 2. Hom. VII. p. 3.—We are taught whensoever we make our prayers unto God, chiefly to respect the honour and glory of his Name.

Expl. 101. This is not only the first Petition in this Prayer, but the first of those Petitions wherein we are taught to beg good things; for the two last Petitions in this Prayer are de­precatory against evil. Now from the short­ness of all these Petitions in general, we may observe, that the efficacy of Prayer doth not consist in the multitude of words, but doth most shew it self in a holy fervency and ardour of affections. In this Petition there is, (1st,) Something supposed, as the ground of this Petition, as (1) That man ought to make the glory of God his chief end in all his designs. (2) That by his natural power, and without the grace of God, he is not able to glorifie God. (2dly,) We have the matter of the Pe­tition (Hallowed be thy name). In which words we do pray in the general, that all the Attributes, Titles, Ordinances, Words, and [Page 177] Works of God (whereby he is made known) may be heartily and highly valued, and esteem­ed, and magnified in the world. More par­ticularly, we beg. (1) That God would give us hearts. (2) Grace, to shew forth his glory in all our words, thoughts, actions, and capa­cities. (3) That he would prevent or remove all that sin especially whereby the lustre of his glory in the world is most eclipsed, as Atheism, Ignorance, Idolatry, Oppression, &c. (4) That he would so lay the scene of his Providence in the government of the world, that he may still get to himself a glorious name, whether it be in works of power, wis­dom, justice, or mercy; for though he will do this whether we beg it or no, yet (1) it is our duty, because commanded. (2) Here­by we shew our love to God, by this zeal for his glory. (3) To our own souls, for his glo­ry and our happiness are twisted together.

A. 102.What do we pray for in the second Petition? In the second Pe­tition, which is, Thy Kingdome come; We pray, that Satans Kingdome may be destroyed ^f, that the Kingdome of Grace may be advanced ^g, our selves and others brought into it, and kept in it ^h, and that the Kingdome of Glory may be hastened ⁱ.

[Page 178] To. 2. Hom. XVI. p. 2. He of his great mercy so works in all mens hearts, by the mighty power of the Holy Ghost, that the comfortable Gospel of his Son Christ may be truly preached, truly received, and truly fol­lowed in all places, to the beating down of sin, death, the Pope, the Devil, and all the Kingdom of Antichrist; that like scattered and dispersed sheep, being at length gathered into one fold, we may in the end rest altoge­ther in the bosome of Abraham, Isaac, and Iacob, there to be partakers of eternal and everlasting life, through the merits and death of Jesus Christ our Saviour.

Expl. 102. By kingdom we are to understand in the general, Gods rule and dominion and power, that he exerciseth in the world, both over all his creatures, and particularly over men. Now in reference to the wicked, God doth exercise the kingdom of his power and justice in restrain­ing or punishing them; and thus to pray that this kingdom may come amongst wicked men, is to pray, that the interest, power, and domi­nion of Sin, Satan, and Antichrist in the world may be destroy'd; for in this Petition we do acknowledg our selves to be by nature sub­jects of the Prince of darkness, and therefore we are to pray, that this iron-yoke may be ta­ken off▪ and that we may take upon us the easie yoke of Christ. But in reference to the [Page 179] elect, Gods kingdom is either, (1st,) A king­dom of Grace in this world, and then we pray, the Scepter of this kingdom may rule in the hearts and lives of Gods elect: Now this Scep­ter being the Gospel, we are to pray, (1) That this may be dispersed all the world over, in order to the gathering of the dispersed Iews which do belong to the election of Grace, and to the fulness of the Gentiles. (2) That where the means of grace and knowledg are enjoyed (together with all Gospel-Ordinances and Gospel-order) they may prove effectual for the begetting and growth of grace and saving-knowledg, and for the spiritual com­fort and support of weak Christians. (3) That to this end and purpose God would bestow his Holy Spirit upon his people, as the Spi­rit of Truth to lead them into all necessary truth, as a Spirit of Holiness to sanctifie them, and as he is the comforter. (4) That the power of the Civil Magistrate may be laid out for the good of the Church; and that God would still furnish his Church with such Offi­cers, both Spiritual and Civil, as may most promote the interest of Christs spiritual king­dom; and all this we are to beg of God alone, (1) because he alone can check and restrain whatever does oppose his kingdom. (2) Because he alone can effectually grant what we beg herein. (2dly,) And for the kingdom of Glory, we are to beg the hastening of it for the elects sake, by Christs second coming, be­cause [Page 180] hereby, (1) God will be most glorified. (2) The kingdom of Grace will be perfected, when Christs loyal Subjects shall reign with him in glory. Even so come Lord Iesus, come quickly.

A. 103.What do we pray for in the third Petition? In the third Pe­tition, which is, Thy will be done on Earth, as it is in Heaven; We pray, that God by his grace would make us able and willing to know, obey ^m, and submit to his will in all things ^l, as the Angels do in Hea­ven ^m

To. 2. Hom. XXIII. As God the Creator and Lord of all things, appointed his Angels and heavenly Creatures, in all obedience to serve and honour his Majesty; so was it his will, that man his chief Creature upon the earth, should live under the obedience of his Creator and Lord.

Expl. 103. In this Petition we have two things observable, (1) The matter of our obedience, it must be what God requires. (2) The man­ner, [Page 181] it must be according to the pattern in the Mount, sc. as it is done in heaven. For the matter, 'tis only Gods Will which must be the Rule of mans duty; not the wills, or fancies, or traditions, or corrupt customs of men; we owe obedience no further to men in what they require from us, than it is agreeable to the Will of God, and especially in the duties of Religion, because God alone, who is the sear­cher of the heart, is Lord of the conscience, when-ever therefore what is required of us as matter of duty comes accompany'd with a thus saith the Lord, either in the plain words, or in the plain sense of Scripture, we must not dispute, but obey. Yet to prevent mistake, we are to know, (1) There is the secret will of God, called the will of his coun­sel and purpose; but though this be the Rule he himself walks by, yet 'tis not the Rule of our obedience, and we are no further to pray that this will may be done, than as it seems good to his infinite wisdom; and that we may with patience submit to it, and in all events (though they may cross our wills never so much) acknowledg the holiness and recti­tude of it, and nothing may displease us that pleaseth him. But (2dly,) there is his reveal­ed will, as (1) in his promises, and here we are to pray, that they may be fulfilled. (2) In his threatnings towards the implacable ene­mies of his Church, that these may be exe­cuted, and this in subserviency to the former [Page 182] Petition, that his Kingdom may come. (3) In his prophesies, that they may be accomplished. (4) And principally in his Commands, that these may be obey'd and performed above and before any thing else, or that these be done whatever else be left undone; and that (2dly,) For the manner, as it is done in heaven by Angels and the Spirits of just men made per­fect, i. e. perfectly; not that we can be perfect in holiness here on earth, but that we should be aiming at it, and be perfecting holiness in the fear of God; in which are these two things, (1) The renouncing our own wills, as they do oppose the will of God. (2) Actu­al, real, constant, cheerful, universal compliance with the holy will of God.

A. 104.What do we pray for in the fourth Petition? In the fourth Pe­tition which is, Give us this day our daily Bread; We pray, that of Gods free gift we may re­ceive a competent portion of the good things of this life ⁿ, and enjoy his bles­sings with them ^o

To. 2. Hom. VI. [Our daily bread] i. e. all things ne­cessary for this our needy life. Hom. VII. p. 3. When we have sufficiently pray'd for things belonging to the soul, [Page 183] then may we lawfully and with safe conscience pray al­so for our bodily necessities, as meat, drink, clothing health of body, deliverance out of prison, good luck (i. e. success) in our daily affairs, &c. according as we shall have need.

Expl. 104. The former Petitions did respect God; and this is the first of those which doth concern our selves. In which Petition (1) Some­what is imply'd, as (1) That we depend upon God for the necessities of life. (2) That these are only to be desired so far as they may help us in the doing of his will. (3) That the frailty of our natures is such, that they stand in need of daily supplies of these necessaries. (4) That our care in reference to these things is neither to be immoderate, for we are to ask but for bread, i. e. necessity; nor to look far, as is imply'd in that word day. (5) That having food and rayment we be therewith content. (6) That however men in their ho­nest Callings do take pains for necessaries, yet they are the free gift of God. (2) In the Pe­tition we are to ask, (1) necessaries of life, called in Scripture food and rayment, and here bread. (2) All means and helps to obtain these. (3) A blessing upon them; for these three things are included in this one word [bread].

A. 105.What do we pray for in the fifth Pe­tition? In the fifth Peti­tion, which is, And forgive us our debts, as we forgive [Page 184] our debtors; We pray, that God for Christs sake would freely pardon all our sins ^p, which we are the rather encouraged to ask, because by his grace we are enabled from the heart to forgive others ^q

To. 2. Hom. IX. Dissention and discord interrupt pray­er. —For the Lords Prayer hath not only a respect to particular persons, but to the whole universal, in the which we openly pronounce, that we will forgive them which have offended against us, even as we ask forgive­ness of our sins of God. Hom. VII. p. 2. What if we be sinners, shall we not therefore pray unto God? or shall we despair to obtain any thing at his hands? Why did Christ then teach us to ask forgiveness of our sins, &c.

Expl. 105. In reference to the petition about forgiveness, there is (1) something imply'd. (2) The matter of the Petition, and (3) the il­lustration of it. 'Tis imply'd, (1) That man is naturally a guilty creature, and under the condemnation, and consequently obnoxious to the curse of the Law, both by reason of Original and Actual sin. (2) That of him­self he cannot make satisfaction to Divine Ju­stice, nor any other for him (Christ only excepted, who is God as well as man). For if man, or any other creature for him, could satisfie Gods justice, he might then stick to [Page 185] that plea, and stand at the bar of Justice; whereas he is now forc'd to the throne of Grace. (3) That God only can forgive sin, for man is here directed only to God. (4) That confession of sin, and petition unto God for pardon, is the way to obtain this pardon in and through Christ. (2dly,) The matter of the petition, or that we pray for, 'tis directly and expresly remission (or forgive­ness) of sins, and then consequently the im­putation of Christs righteousness to us, by virtue whereof we may find acceptance with God the Father, in and by and through the merit of the righteousness of his Son Christ. For as by bread in the former Petition we do by a Synecdoche understand all the necessaries of this corporal life; so in this Petition, by forgiveness we may understand that which is so necessary to eternal life, Christs righteousness to be imputed to us; or in one word, in this Petition we beg justification of our persons, as in the next we beg sanctification of our na­tures, hearts, and lives. In short, sith there is forgiveness with God that he may be feared, we who are so many condemned Malefactors must make our application and our supplicati­on to him, and to him alone for pardon; for sin is such a burden, and of such intolerable weight, that 'tis only omnipotent mercy that can remove the guilt of it from the consci­ences of men, it being an opposition to the holiness of Gods nature, who is infinite; as [Page 186] well as a violation of that Law which is ex­ceeding broad; and therefore, by the way, sin may very well pass for the greatest of evils, sith (1) only the righteousness of Christ is broad enough to cover it, that the shame of the sinners nakedness may not appear; (2) only the mercy of an infinite God could pardon it; (3) sith 'tis a down-right defacing of the image of God in man, and instead thereof drawing the black lines or image of Satan up­on mans soul; (4) and is consequently the greatest enemy to mans happiness and per­fection; (5) It doth procure for the impeni­tent unpardoned sinner, the eternal wrath of God and flames of hell. Q. But it may be here demanded, why our sins are called debts? For an Answer we are to know in the gene­ral, that they are not so properly, but meta­phorically, with allusion to those debts that are contracted between man and man; for God is not to be consider'd properly as a Cre­ditor, but as a Governour; so that in strict sense our obedience (rather than our sin) is our debt to God, and such a debt as we owe to him by the Law of our Creation; so that our sins are called our debts only because sin doth make punishment to become a debt which we owe unto God, and 'tis our just debt, and of the two it is punishment which man doth suffer for sin that comes nearer to the nature and no­tion of a debt than sin it self, this being a due debt to Gods Justice, as obedience is to his [Page 187] Authority, however we cannot pray that this debt of punishment be remitted, except we beg that guilt (which is an obligation to punishment) be first removed. (3ly) We have the illustration of the matter of this Petition, by an apt similitude or resemblance, sc. as we for­give our debtors), which words with reference to God, are not to be considered either as a rule that God should proceed in the same man­ner, to forgive us as we do others, or as a stan­dard that God should measure out so many pardons to us as we give to those who do offend us, but (1) as an argument, (2) as an evidence. The argument proceeds from the Jess to the greater; that if we who have (but as it were) a drop of mercy, can forgive o­thers, how much more will God (who is an Ocean of free-grace and love it self) forgive us; not that our forgiving others is merito­rious of Gods forgiving us. (2) Our forgi­ving others, when 'tis done freely and hear­tily and universally, 'tis a fruit of the love and mercy of God shed abroad in our hearts, an evidence of true grace in the soul, or of sancti­fication, and those whom he has sanctified he has also justified.

A. 106.What do we pray for in the sixth Petition? In the sixth Pe­tition, which is, And lead us not into temptation, but deliver us from evil; We pray, that God [Page 188] would either keep us from being tempt­ed to sin ^r, or support and deliver us when we are tempted ^s

To. 2. Hom. IX.—Must crave continually of god the help of his holy Spirit, so to rule their hearts, left hatred and debate do arise,—brawlings, tauntings,—cursings and fightings. Which are from the ghostly enemy, who taketh great delight therein.—They are compassed by the Devil, whose temptation if followed must needs be­gin and weave the web of all miseries and sorrows. —They will not consider the crafty trains of the Devil, and therefore give not their thoughts to pray to God, that he would vouchsafe to repress his power.

Expl. 106. In this Petition there are two things necessarily suppos'd, as (1) The wickedness or perversness of mans nature to sin, for when we beg that God would not lead us into temp­tation, we do own a proneness to fall into it. (2) The weakness of mans nature to resist temptations, or to come off without any final damage when we are tempred, for therefore do we pray to God to deliver us from evil; that if the wise God, in his wise and just pro­vidence, for holy and just ends, do so order things, that we be assaulted by the Devil, the World, or the Flesh, yet that God would so powerfully support and assist us by his Grace and Spirit that we be not overcome, but that [Page 189] we may recover as a Bird out of the snare of the Fowler. We do not absolutely pray a­gainst afflictions (though these are also ten­tations) and lead us not, &c. but we do ab­solutely pray to be delivered from the evil of sin, and this by God alone, who can bring good out of evil.

A. 107.What doth the Con­clusion of the Lords Prayer teach us? The Conclusion of the Lords-Prayer, which is, For thine is the Kingdom, and the Power, and the Glory, for ever, Amen; teacheth us, to take our encou­ragement in prayer from God only ^t, and in our prayers to praise him, ascri­bing Kingdom, power, and glory to him ^u and in testimony of our desire and assu­rance to be heard, we say, Amen ^w

To. 2. Hom. IX. [Amen] which word is as much as to say, as truth, that the blessing or thanksgiving may be confirm'd.

Expl. 107. In this Conclusion we are taught, (1) Self-denial, and the renouncing of all [Page 190] worth and merit in our selves; for we are not to say, Lord do thus and thus, for I am worthy, for whom thou shouldst do so and so, but for thine is the Kingdom, &c. i. e. Thou who hast commanded us to pray for what we need, hast Power to give us what we beg, though in our selves never so unworthy. From that word therefore [Lord] we may note, (1) That answering of prayers is a special part of Gods providence in governing the world, which he will have every supplicant to own and acknowledg. The belief of a providence is very necessary to the offering up unto God the sacrifice of prayer. (2) From those words [and the Power] we may note, sc. That what God may do as Governour of the world, in answering prayers by virtue of his supreme Authority, that he hath strength and ability to execute and perform. (3) From those words [and the Glory] observe, (1) That God looks upon it as one of his Titles of Ho­nour, to be a God hearing prayers; (2) That therefore in our prayers (as well as in any o­ther part of Divine worship) we should prin­cipally aim at the honour of God; and 'tis one of the greatest arguments we can have of hope to speed, when our design is rather to glori­rifie God than to gratifie our selves. (3) That the Kingdom and Power of God, and that honour which does redound to him from both these are everlasting. (4) That Praise should accompany Prayer. (5) That whatever we [Page 191] ask of God in the name of Christ, according to his will, believing we shall receive, for that's the meaning of that word which doth seal up this Prayer, Amen; because so it is, or so be it, or (in the words of Christ) be it unto thee even as thou wilt; a greater encourage­ment than which unto prayer no rational sup­plicant can desire, for 'tis no more than ask and have, that your joy may be full.